PRINCETON, N. J Division.. Section ... Shelf, Number.. sec 53 ' v. I THEOLO GIA; OR, * • " DISCOURSES OF GOD. DELIVERED IN CXX SERMON S. IN TWO VOLUMES. CONTAINING, VOL. I. » DISCOURSES Qi the Neceflity and Excellen- cy of the KNOWLEDGE of GOD; of his BEING— INCOMPREHENSIBI- LITY—KNOWLEDGE —WISDOM — POWER -HOLINESS— GOOD. NESS— JUSTICE— PA- TIENCE— MERCY TRUTH — ETERNITY and GLORY. VO L. IL * DISCOURSES Of making the glorifying God our Chief End, and ou r great Employment and Bufmefs ; ' of God's BlefTednefs ; of hia "Decrees ; of the Unity of the ♦Divine EfTence ; of the Tri- nity of Perfons in the God- head j of beholding the Glo-. ry of God in the Glafe of the Gofpel ? and of propagating the Knowledge of God. £y Mr. WILLIAM WISHEARTJ Sen;. Principal of the Univerfity of Edinburgh^ and one of the Minifters of that City. VOL. I. • PAISLEY; PRINTED BY JOHN NEIL SON*, FOR ROBERT REID, T>HE PUBLISHER, jM.DGC.LXXXVII.' r k fiEC. N0V18S1 T H J? To the Righ* Honorable JOHN CAMPBELL, Efcj; Lord Provoft : WILLIAM NEILSON, V THOMAS DUNDAS, }> Bailies^ JOHN WIGHTMAN, CHARLES TAILFER, J ROBERT CRAIG, Dean of Guild, JOHN FORREST, Treafurer, JOHN LAUDER, Deacon-Conveener, And the remanent Members of the Honourable Council of Edinburgh. Right Honourable, THE prefixing your names to the following Di-f- courfes, is what I could not avoid, without a manifefl; trefpafs upon that dutiful regard, which the honourable chara&er you bear, and the fupporr, coun- tenance and refpecl, I have had from you, in the ex<* ercife of my miniftry, may juflly challenge. All iv DEDICATION. AH tliefe Serraoas being preached in this City, and mod of them m the audience of fome of your Honours, particularly of My Lord Provoft, I hope it will be thought they may juftly claim a title to your patronage. The ready accefs you have allowed me upon all proper occafions, and the abundant civilities and un- merited favours 1 have received from you, both in your public and in your private capacities, move me to make this public acknowledgement of ray great p- bligations to you. Right Honourable, the benign influence of your adminiftration in the City ; your zeal for the glory of God ; your concern for the Proteftant Intereft ; your untainted loyalty and unmaken fidelity to the best of kings, and your firm adherence to the Proteftant Succeflion in his Royal Family, in the mofl dimcult and trying times j your wifdom in laying down prudent meafures for the fupport of the Good Town under its heavy burdens, and fatherly care in the di- ligent profecution of them; and, in fine, your laud- able endeavours and generous defigns for the advance- ment of religion and the interefl of the gofpel in the City, DEDICATION. v City, deferve to be gratefully remembered by pofteri- ty, and imitated by your fucceffqrs. One thing I find myfelf obliged more particular- ly to obferve, to your honour, That though it was in a time of great danger that you were called to enter upon the government of the City, s wicked and un- natural rebellion then threatening the kingdom with blood and confufion, and the ruin of all our valuable ititerefls ; yet the greateft dangers we were in, when the enemy was even at our gates, frighted you not from your duty, but rather proved a fpur to your diligence, and an occafion of your exerting yourfelves with the greater vigour, in the defence of all that was dear unto us. And now that it hath pleafed our gracious God to crown your exemplary zeal and firmnefs, in fo good a caufe, with the defired fuccefs, and to free, not only this City, but the whole kingdom, from the great dangers we were in by that perfidious rebellion : May this amazing goodnefs encourage you (till to go on in feeking the good of the city, and the advancement of religion in it, which your pious care and prudent con- duct give us ground to expeft : May the God of hea- ven continue to hlefs with fuccefs, and abundantly re- ward ti DEDICATION. ward all your noble and faithful endeavours this way ; and may the City, under your government, flourifh in true religion, and abound in all the bleflings of peace and plenty. Thefe are the earned prayers of, Right Honourable, Your moft humble and obedient Servant, in the Lord, May 2 2 fays \iz—Tbou thoughtej} that I war altogether fuch an one as thjfe/f*. And I c?nnot but take notice, that wrong notions of God are that from which mul- titudes in this generation have encouraged themfelves in their rooted enmity againft all ferious piety, in their contempt of and corrupting the true worfhip of God, and in thefe horrid impieties thac aa a deluge have overfpread the nation ; for all which the wrath of a holy and jealous God hath often gone out againft us. Upon all thefe accounts, it is of the greateft concern to all thofe that would apply themfelves in earneft. to ferious practical religion, to get right notions and conceptions of that God with whom they have to do : For right apprehensions of him are of great influence to excite men to the exercife of faith, repentance, love, fear, hu- mility, and the performance of that fincere and univcrfal obedi- ence to him that he requires. The more worthy conceptions we have of God, the more we will fear and love him ; and the more we f^ar and love him, the more readily and chearfuliy will we obey him. TheblefTed angels that behold his face, do molt chearfuliy obey his commands -j*. From what is laid, it plainly appears how neceflary it was that God mould make fome difcovery of himfelf to ua fuited to our capa* city : for without this we could have no right conceptions of him. Being but poor finite creatures, our capacity is fo weak and (hallow, that we are not able to conceive of an infinite God as he is in himfelf. In this refpe6l, clouds and darknefs at e round about him \ ; and he diuel/eth in the light which no man can approach unto |).. Therefore he is pleafed, in condefcenlion to our weak- nefa, to come, as it were, out of his inaccefiibje light, and to ma- nifeft himfelf to us by certain attributes, fuch as infinite power,, wifdom, goodnefa, holinefs, juffice. &c. which are as fo many rayt of the divine perfections let down to us : and we have right con- ceptions of God, when we conceive of him according to thefe re» presentations he hath made of himfelf to us. We muft acknowledge that God hath given fome difcoveriet of himfelf, both by implanted notions of him in the minds of men; whereof the accufations and condemnations of confeience are to me a convincing evidence j and iu his works of nature, many of his invifible perfections being clearly feen in the works of crea- tion and providence §. Bur, though thefe difcoveries are of ex- cellent ufe, and the knowledge of God by thefe means jiecefTary as a foundation for higher conceptions and apprehenfions of him : Yet neither the works of nature, nor the implanted notions o£ God • Pfal. 1. at. f Mat. xviii. io. Pfal. ciii. ao. i Pfal. xcii. 7. £ x Tim, i. itf. $ Pvom. i. a®. The PREFACE. it God* give fuch difcoveries of him, as are fufficicnt to furnifh fal- len man with fuch conceptions of him, as are fuitable to the ex- cellency of his nature* and necerTuy to right worfhip. What notion can even improved nature afFord us of the wonders of di- vine grace, the riches of his goodnefs* the greatnefs of his love, the tendernefs of his mercy, and efpecially of his pardoning mer- cy ? And it is plain that nothing in nature can give any difeovery of God in Chrift, and of a holy Trinity of Perfons. And though mere nature gives fome notices of the power, wifdom, and good- r.efs of God ; yet they are but dim, and not in that ful-nefs and f plendor as to difcover the glory of them. Mere nature can af- ford at beft but weak and languishing notions of God. Therefore the world is called by fome Mnigma Dei : That is* a riddle where- by God is fet forth to us. And indeed even the wifer Heathen* did often err in the interpretation of it, fo that they did not, by nil their natural and acquired wifdom, know God*, but framed and entertained ttrange and unworthy notions of him, They did Dot conceive of God as God, but were all infected with fome vrcng opinion of him or other. And hence it wad that they could never carve out a right worfhip for him ; but from their «wn vain imaginations contrived modes of worfhip unworthy of the majefty of God, and below the nature of a man : fo that their various ways of worfhip were more provoking than pleafing. It is therefore an eminent expreflion of the divine gooduefs, that he hath given us more clear, full, and certain difcoveries of himfelf in his written word, and in the glorious work of our re- demption by Chrift, there revealed and declared to be accomplifh- ed. He fct but his footfteps in the creatures, but hath unvailed his face in the holy fcriptures. True it ia$ that even in his word, he is pleafed to temper the declarations of himfelf to our weak- nefs, becaufe we are not able to conceive of him a3 he is in him- felf. Therefore he ufhers himfelf into our mind3, by fuch ex- preffions of his nature and perfections* as are borrowed from the creatuces, and fuited to our capacity : For if God had fpoken of himfelf to us as he is, or in terms fuited to the greatnefs of his majefty, our underftandings could as little reach the loftinef3 of fuch expreflions, as we can behold the brightnefs of his glory. Yet in the holy fcripiures we have as plain and rich difcoveries of his nature and glorious perfections, as can be drawn in lines and letters. They are as a glafs, wherein we may behold the reflec- tions of God, and view more of his glorious greatnefs and inex- prefiible geodnefs and amiablenefs, than all rational difcoveries can prefent to us. And the holy fctiptures give fuch difcoveries of God as are neceffary to our recovery from our fallen Male, and Sble to lead lis, by a due compliance with God, to the eternal en- Vol. I. N°. I. B joyment * l Cor, i, * U x ^PREFACE, joyment of him ; and fuch difcoveries aa are fufficient to direct us with rtfpeft to right and acceptable worlfhip and obedience. And whereas it is dangerous to entertain even fuch notiona of God as are true, unlefs we are certain of the truth of them ; the difcove- ries we have of him in the holy fcripture3 are molt ceitain ; they carry their own evidence along with them, being the words of Him who is Truth itfelf, and cannot lie to us. Even the Jews, under the law, had fuch difcoveries of God a* were necefiary and fufficient to guide believers in their faith and wOrfhip, and the performance of all that obedience which God re- quired of them. In the moral law they had a difcovery of him in his holinefs, majefty and Sovereignty ; and in the promtfes and prophecies concerning Chrift, and the facrifices and other types ©f him, they had difcoveries of his infinite juftice and holinefs, of Lid free love and grace, and of his pardoning mercy. They had fuch a revelation of God made unto them, as was fuitable to the infant ftate of that church. We know not perfectly what their condition was ; but it is certain that God gave them out light as they were able to bear it. Yet the difcoveries they had were com- paratively dim, and the means of light they enjoyed fo obfeure, that even the wifeft among them did but darkly underftand them, and that not without the affiftance of fome fpecial revelations, by prophets fent of God in feveral ages for that purpofe. They could not then J?edfa/]/y kok to the end of that nvhich is abolijbed*. But bow, under the gofpel, God having fpoken to us by his Son, and revealed himfelf from his own bofom, we have more full and clear difcoveries of him ; fo that the weakeft believer now may behold more of the glorious nature and perfections of God than the moft grown believer under the law. The light of the gofpel whereby God is now revealed, is glorious. Therefore, according to fome^ the gofpel is refembled by a fea ofglafs f , in regard of the tranf- parency of it, through which wc fee God and his infinite perfec- tions. Gofpel light being come, the glory of the Lord (/. e. the glory of all his attributes) is rifen upon us £. And it was cer- tainly moft fit and meet that gofpel light mould be very glorious, and that the more full and clear difcoveries of God mould be re- ferved for gofpel times, for the peculiar glory and honour of Chrift, the great Prophet of the church, who came out of the Father's bofom to reveal God unto us |J. The Jews themfelves expected the difcovery of the face of God by the Meffiah ; and to that pur- pofe they interpreted Dan. ii. 22. In Chrift jieic difcovered in the fweetnefs and beauty of his nature. Hence Chrift is called The Sun of ' Righteoujnefs J, as dimjfing light and health by his beams. In h;s perloa and do&rine we have far more clear reve- lations and difcoveries of God, than in all the apparitions to the patriarchs, * ; Cor :\\. 13. t R-cv. xt. *. |< Ifa. lx. t. || John i. 19. § Mai. iv. *. The PREFACE. xi patriarchs, all the inftitutions under the law, and all the revela- tions of him by the prophets. In his perfon God is rendered fpiritually vifible, fo that whofoever fees him fees the Father *. He is the image of the invifihle God f. The glory of God ( i, e. his glo- rious perfections ) is discovered in the face of Chrifl % \ i. e. In hia perfon as God-man God who dwells in the light unto which no man can approach, hath exhibited and exprefied the glorioua perfections of his nature to us in the perfon of his Son, that we might be led thereby into right notions and apprehenfions of him. All the perfections of God are centered in him, and (hine in him as an exact image i For he is the brightnefs of his glory, and the exprefs image oj his perfon |] . In his death and fufFerings, the pro- found wifdom of God, his immenfe goodnefs, glorious power, im- partial juftice, unfpotted holinefs, and infinite love and condefcen- fion, are manifefted in fuch a manner, that a higher difcovery of God in this life we are not capable of. In his do&rine alfo he made a brighter difcovery of God than all the prophets that went before him had done. As he wa3 notably fitted for this difcovery, feeing he was in the bofom of the Father §, and confequently had an intimate knowledge of his nature and perfections ; fo it was one great end of hia coming, and of the Father's fending him**.. The full revelation of God was to be given out by him, as the great Prophet promifed to the church f f. He was promifed as a tight of the Gentiles %%. He had undertaken to declare the name of God unto his brethren ]{{] . And he afferts that he had mani- fefied his name, and would further declare it unto the fons of men jj. This he did, partly in his own perfon, both before his death, when he inftructed his difciples, and preached the gofpel to the Jews ; and after his refurrection, when he conferred with his aportles of the things pertaining to the kingdom of Ged ^[. Part- ly alio by his Spirit, which he poured out upon hiaapotiles and difciples, to fit and enable them to preach the gofpel unto the nations ; and whereby he infpired fome of them, that they might commit the truths of the gofpel unto writingt It was this he promifed to his difciples, when he faid to them, The time cometb ivhen 1 J}? all no more fpeak unto you in proverbs , but I fliall fhenv you. plainly ef the Father «[*|. Chrift did communicate the plain dii- coveries of God in his mqii illuftrioiis perfections, by his Spirit to the apoftles, and by them to the church. From all which it is evident, that the revelation made of God ii| the gofpel mult far exceed that under the law,' in fulnefs and clear- nefs, being made by the only begotten Son of God from the bofmi of the Father, The people of God of old were under a dark dif- peufation, * John xiv. 9. f Co!, i. \$. \ l Cor. iv. 6. \\ Heb. i. 3. $ Tohn i. 18. ** John xvii 6, 8. +f Deut. xviii. J 8. # Ifa. xlii 6. |||j Vfal. xxii. 22. €§ John xvii. 5, a<$, \ Ame meafure worthy of him, and (unable to the revelation he hath made of himfelf. But bare no- tions of God in the mind being but vain fpeculations, therefore it doth * % Cor. \\l 15. f John i. 27. ^'PREFACE. xirt doth alfo highly concern us to improve the revelation God hath made of hirnfelf for bettering our notions and apprehenfions of rym, that they may not only fill the head, but alfo affect the heart, snd make the life fruitful. This is that knowledge of God that gives the mind its perfection, and the foul itsbleffednefs^and jlifpels our natural darknefs, the removal whereof is the dawning of glory and immortality. Therefore let us not pleafe ourfelves with any notions and conceptions of God, how much foever they may be raifed and refined, but fuch as transform the foul into his image, &\d influence our life and practice, with refpect to hi$ worfhip, and the whole of our obedience to him. The end of all gofpel revelation is, to declare fo much of God as is fufficient to be a bottom of our faith, love, and obedience, fuch as we are ca- pable to perform in this imperfect ftate. He will make a far more high and bright difcovery of hirnfelf, when he calls us to e- ternal contemplation, admiration, and praife. It rnufl be acknowledged, that after the greateft diligence irf improving the difcoveries we have of God, it is but very little of the knowledge of him that we can attain to in this life, even un- der the glorious light of the gofpel. Though we behold the glory of the Lord with open face f ; yet it is but as in a glafs ; and that not clearly, but darkly J . It were likely that under the fhadows of the law, and in the morning of the gofpel, when the day began to dawn, and the fhadows were not fully Scattered, that then there (hould be more cfofcurity. Yea, but even when gofpel light hath fhined brighter and brighter toward the perfect day, even then we fee but darkly, and have but a dim knowledge of God. Yea, evenChriftians of the higheft attainments in grace and knowledge, and of the neareft intimacy and familiarity with God, do in this life know but very little of him. Who fo clear-fighted as the apoftle Paul was I Yet even he had but a dark and obfcure know- ledge of God : For he fays of hirnfelf and other believers, we fee but darkly ; and tells us that he knew but in fart ; and in the pre- ceding verfe, he compares all the knowledge he had of God to that he had of things when he was a child. His knowledge of God was very weak. O, how little a portion is known of him ! All that we can know of him in this life is but little comparatively to what he is in hirnfelf. We cannot conceive of him as he is. We can- not fee into his infinitely glorious effence. No man hath feen God at any time |J. The very angels cover their faces § before him. His light is fuch as no creature can approach unto fr Our higheft conceptions of him are very low : none of them reach the per- fection of his glory. Though God hirnfelf hath taught us that, he is iufinitcj, omnipotent, and eternal, and though we have fome words * John xvii. 3. fa Cor. iii. IS. f I Cor. xiii. iz, |j John i. j$. § Ifa. vi. 1. ^ 1 Tim. vi. I<5. zvr The PREFACE. word* and notions about thefe things ; yet what do we know of the things themfelves? What difputes and different notions are there about them ? Is not our underftanding brutifh in the con- templation of them ? They are but the back-parts of infinitenefs and eternity that we have a glimpfe of. And as for the holy Tri- nity, the fubfiftence of three diftinel: perfona in the fame individual leiTence, it is wholly my fterious. God's name is fecret*, Heniaker darknefs hit pavilion and fecret place f . The infinite diftance be- tween him and us bars our accefs to him, and keeps us in the dark, that we cannot fee him as he is in himfelf. O hoi.rimmenfe is he in hia nature ! We are not able to bear the rays of his glo- rious being. Our higheft notions of him are but childifh, in re- fpect of his infinite perfections. To believe, admire, and praife, is all that we can attain unto. Yea, it is but little that the bell know of God, in comparifon of what they fhall know in the life to come. They fhall then have clearer notions and fuller con- ceptions of him. Any fight we have of him in this life is but cloudy and enigmatical %. We fee but the back-part3 of his glo- ry fl. We have but now and then fome glimpfes of it. God gives us but imperfect difcoveries of himfelf in this life. Any difcovery we have of him is, as it were, wrapt up in a cloud. He holdeth hack the face of his throne> and fpreadeth his cloud upon it §t And fucb. i* our weaknefs and incapacity, that we are not able to bear the full difcoveries of his glory. Ho man can fee his face and live ^. The church's eyes, though they are clear like doves, yet they are nvithin her locks f f . There are ft ill fome obftru&ions to a full fight. But in heaven the fcales mall for ever fall off from the eye of the foul, and the dark vail from the heart, that it may behold without weaknefs and winking ; and the light will dart imme- diately upon the foul, without a reflection from a glafs ; fo that we fhally&? God face to face, and know even as alfo nve are known \\, We may apprehend that we have attained clear and high notions of God now : but when he fhall bring us into his immediate pre- fence, we fhall be ready to cry out, that the thoufandth part of his glory, perfection, and bleffednefs, never entered into our hearts. But though, after all our fearch and ftudy, and our beft im? provement of the rich difcoveries of God that we have in the gof- pel, we can know but very little of him : yet fo much may be known of him, as is neceffary to be a foundation for right and acceptable worfhip and obedience. We may know him fo as to love, defire, and delight in him ; and fo as to fear, ferve, and obey him ; and fo far as to admire, adore, and praife his incomprehen- fible majefty : And we may know enough to take down the pride of * Jmlpes xiii. T. \ Exod. xxxiii, 30, 23. ff Cant. iv. I. i\ 1 Cqr, xiii. \\^ The PREFACE. ** ©four hearts, and to keep us low and humble under the fenfe of" our ignorance of him. Therefore our darknefa and weaknefs caia be no plea for our floth and negligence. On the contrary, the confideration of this, that it is but little of the knowledge of God we can attain unto in this imperfect ftate, ihould fharpen our en- deavours, and add fpun to our diligence, in following on to know the Lsrd*. And moil certain it is, that fiich as find fweetnefe and benefit by thefe difcoveries God hath made of himfelf in and by Chrift, will be continually reaching after a further acquaint- ance with them* It is therefore of the greateft concernment to us, to be diligent in ftudying the word of God, 3nd fearching into the mind of God in it ; and to form all our conceptions of him according to the revelation he hath made of himfelf therein. All notions and conceptions of God, fetched from his word, have his feal and ftamp upon them, and none elfe. That we may pro- fit in the knowledge of God by the word, we ought to mix the word with faith, without which all our conceptions of him are but loofe and uncertain notions. It concerns us alfo to confider what we read, and to paufe a little on the defcriptions we find of God, not refting till we find our hearts ftirring, and rifing up in an holy adoration and admiration of him. It is likewife molt ne- ceiTary that we look up to Chrift, and depend on him 5 for it ia he that muft reveal God unto us f . We ought to be frequent and fervent in prayer for the affiftance of the Holy Spirit, who alone can fearcb the deep things of God 'J, and reveal them unto us. And it is alfo our duty to ufe the proper helps and affiftances afforded to us by other good books that treat of God, his nature and per- fections : For there are many things God hath revealed of him- felf, that people cannot well underjland^ except Jome man guide them |j. True, it is that we have not alike ability to buy books, nor alike time and leifure for reading them : But it is no lefs true, that many pretend want of time and money for fuch purpofes, who yet find enough of both for other things that are unnecefiary, yetr, impertinent and finful. How much money is fpent, by many, upon their unnecefiary and unlawful fports and paitimes, fuper- fluous houfehold furniture, vain and gaudy attire, coftly and de- licate meats and drinks, yea, in drinking toexcefs, and following their finful and brutilh pleafures ? And how much precious time is confumed in unneceffary vifits, unprofitable and finful difcourfe, tipling in taverns and ale-houfes, immoderate and unlawful re- creations, reading play-books and romances, exctifive fleep, and curious decking and trimming the body ? If the money and time that ia fpent about thefe things, were employed in buying and reading the holy fcriptures, and other good books that explain, confirm, and apply the doctrines there revealed, what a happy ac- count *Ho£ji,3. f Mat. xi. 217. \ l Cor. ii. io. Jj Arts viii, 31. xvi fePREFAC E. count would this come to ? Even the duties of men*' lawful cal- lings and employments in the world mould not divert them from ftudying the knowledge of God in Chrift. It is the fin of many that they grafp fo much worldly bufinefs, that they leave them- felve8 no time for reading the fcriptures, ?.nd ufing fome proper helps for underftanding what they read. Great help hath been afforded to Chriftians in thia matter by divers learned and godly divines, and, by fome of them, in our own language, whofe works praife them in the gates ; for which we have great caufe to be very thankful unto God, The fame is alfo aimed at in thefe Difcourfes. They are an help offered to Chriftian8 by a weak hand, in order to their due improvement of thefe glorious difcoverie3 God hath made of himfelf in the gofpel of his Son : So that the fubject fpeaks for itfelf, being fubhme, noble, excellent, and neceffary. The rich difcoveries God hath made to us in the holy fcriptures, of his nature, effential perfec- tions, and perfonal relations, are here infilled upon : and Chrif- tians are quickened and directed to the due improvement of them. As for the way and manner of handVng this fubject, as it is infinitely below what becomes the incomprehenfible majefty of God ; fo the excellency of the fubject may juftly make me afham- ed of the meannefs of this performance, which yet is according to the meafure of the gift that God hath given me to profit with- al. In handling this fubject I pretend to nothing Angular or e- minent ; far lefs am I fo prefumptuous as to pretend to outftrip any of thefe worthy and eminent divines that have written on this fubject. All that I pretend to, is to imitate them in doing good in the church of God, though I cannot come up to the pattern they have fet me. I freely acknowledge that 1 have ufed their help and afiiftance, and particularly the help afforded to me, in reference to fome of my difcourfes, by the works of the reve- rend and learned Mr. Charnock : But with what judgment and difcretion I have ufed it, is fubmitted to judicious and candid readers. My ftile and method is plain and ordinary, having al- ways in ray fermons ftudied to be as plain as I could to ordinary capacities. 1 think it will be eafily dilcerned by judicious read- ers, that there is nothing in thefe Difcourfes defigned to fatisfy the vain curiofity of any. Tn delivering them to the people of my charge, I hope it was, through grace, my fincere aim to glo- rify God, and to promote truch and holinefs among my hearers ; and the fame is now, if my heart deceive me not, my fincere aim in publishing them. I am very fenfible that many defects will be found in them ; and perhaps there are aifo fome mittakes, which I hope God fur Chritl's fake will pardon, and I expect that can- did The PREFACE. xm did readers will alfo forgive them f . But I am hopeful that no- thing mail be found in them contrary to the do&rine delivered in the holy fcriptures, or to the form of found words, received in thia church, and wherein the members of it have been educated and inftru&ed. I hope there are many things in them that may edi- fy ferioua Chriftiang, and nothing that may juftly offend any of them. I (hall, for the further fatisfa&ion of fuch aa are willing to re- ceive it, give this plain and ingenuous account, how I have been led, by the hand of divine Providence, to the publishing of theCe Difcourfes. When I was profecuting a purpofe I had of preach- ing upon the principles of religion to the people of my congre- gation, I was very near gone through all the divine attributes, before I had the lead thought of making any of thefe Difcourfes more public : But fome of the molt judicious among my hearers did, on feveral occafions, exprefs their defire and wifh that my fermons might be printed. Yet their defires had not that weight with rae> till I bad occafion of communicating divers of thefe Dif- courfes to fome other peribns, to whofe judgment I pay a great regard, who, after their perufal of them, advifed me to go on in this fubjeft, and particularly to preach on the do&rine of the holy- Trinity : And having afterward communicated the whole to them, they expreffed their earneft defire that the fame might be pmblifh- cd, as that which might be of good ufe unto the people of God. Jkfides this, there were divers other things that had weight with me : For I confidered that what divers eminent divines had pu- blished on this fubjedt, was generally in larger volumes, which many, into whofe hands this book may come, had neither money to buy, nor time to read ; That diverfity of gifta, though they be not alike eminent and uCeful, and variety in handling the fame truths, contribute much to the edification of the church ; That one book comes into the hands of fome, and another into the hands of others, whereby truth and piety are promoted : That God hath fometimes bleffed weak and mean endeavours, fuch aa I ac- knowledge this to be : And that God might be pleafed to blefs my fincere though weak eifay this way, to provoke others of greater abilities, to employ the talent God hath given them by writing, for the good and edification of the church : For it may be the fault of iome able and worthy men, efpecially in this church, that they do fo much fpare their labour this way. Thefe confiderations did contribute not a little to clear my call to ad- venture upon the publishing of thefe Difcourfes. And having had God's call cleared to me, I depend on him, through Chrilt, for his rich blefTing, which alone can make them effe&ual for the cdi' Vol. L N°. i. C f Domfae Dcus, quxcunq ; dhi in his libris de tuot agnvfe'ant & tut ; et que? & viet, & tu ignofce <& tu'h Auguft, juiii 77* PREFACE. fication of his people ; and am hopeful that the publifiifng of this Book ihail not be without fome good fruit, to the praife of hts glorious grace. And fo I conclude with my earneft and hearty prayer to God, that my failings maybe pardoned, and my weak endeavours accepted, through the mediation of Jefus Chrift ; ) % Cor. iv. 6. {/) Job xxxv, 1 1. 24 Of the Necefjity and Excellency The mote knowledge there is in us, there is the mors of a man in us. 2. The faving knowledge of God is a principal part of his image in man. Our firft parents were made after the image of God in knowledge, as well as in righteoufnefs and holinefs. And when this image is again repaired and re- ftored in the elecl:, faving knowledge is a principal part of it. The new man is faid to be renewed in knowledge after the image of him that created him (q)> An underftanding favingly enlightened, ufhers in a rectitude in all the other powers and faculties of the fduL 3. The faving and practical knowledge of God is a dif- tinguifhing mercy. It is a fpecial gift of God only to a few wnom he dearly loveth. Hence our blefled Lord tells his difciples, It is given unto you to know the myfleries of the ling' dom of heaven ; but to them it is not given (r). God hath de- nied it to many great, rich, noble, and learned men : He hath hid it from the wife and prudent (f). He hath giien riches and wealth, vaft treafures, and Urge poffeflions in the world, to many to whom he hath denied the faving knowledge of himfelf. 4. The right knowledge of God liiuft needs be a great blefling, becaufe the devil is a great enemy to it. When faving knowledge breaks into the foul, and the day-ftar a-* rifes in the heart, Satan falls from heaven like lightening. Therefore he fets himfelf to (hut the door of knowledge. His bufinefs is to keep the fouls of men in ignorance, by Minding their minds , lefl the light of the glorious go/pel of Qhrijf Jhould ffjine unto them (s). That mult needs be excellent which the devil with fo much vigour oppofeth. 5. The faving knowledge of God is promifed in the co- venant of grace as a fpecial gofpel bleffing : As here in my text, and that of the prophet, They pall teach no more every man his neighbour , and every man his brothertfayingy Know the Lord: For they flail all know trie, from the leaf of them unt$ the greatejl of 'them , faith the Lord (t). And again, The earth fljalL be full of the knowledge of the Lord, as the waters cover the fea (u). And when £he converCon of Egypt is fore- told, the faving knowledge of God is promifed as the found- ation of all religion. The Egyptians JIj all know the Lord in that day, and f, ball dofacrifwe and oblation (x)» But (7) Col. Hi. 10. (r) Mat xtil. 1 1. (/) Mat xi. 3£. (^)aCor. iv. 4. (/) Jer. xxxi. 34. («) Ifa. Xi.-9. (x) fk. xix 21. vf the Knowledge of God, 25 Biit therein doth the greatnefs and excellency of this blefling appear ? This appears from thefe confiderations. 1. Gonfider the obje£t of this knowledge. The know- ledge of things excellent is very defirable : But what fo ex- cellent as God ! The Pfalmift cries out, 0 Lord our Lord^ how excellent is thy name in all the earth (y) ! His name alone is excellent (z). There is none in heaven or earth that may once be compared unto him. Among the gods there is none like him (a). And there is nothing in God but what is de- firable and delectable. The mod excellent beings fall in- finitely fhort of hini. He is all light without any darknefs j all beauty without any deformity. Men reckon it a great attainment to have much knowledge of things natural: But here is an object infinitely more glorious than the whole fcheme of nature ; therefore the knowledge of him mud be infinitely more excellent. 2. Gonfider the way and manner of attaining this know- ledge : It is wholly fupernatural. Much fpeculative know- ledge of God may be attained by the works of creation, and much more by external revelation *, but practical knowledge is had only by a gracious internal illumination. So the a- poftle tells us, God iuho commanded the light to Jhine out of darknefs, hath Jhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jefus Chri/I (b). This points out the excellency of this knowledge. Know- ledge is the more efteemed when there is fomething fingu- lar in the way of attaining it : Now, this is a knowledge brought down to us from the bofom of God by his own e- ternai Son : For, No man hath feen God at any time : The enly begotten Son, who is in the bofom of the Father^ he hath declared him [c). This is a light that fpringeth from the Fa* ther of lights, a fruit of divine teaching* Of this our bleffed Saviour acquaints us, It is written in the prophets, fays he, unci theyjhall be all taught of God : Every man therefore that hath htard and hath learned of the Father, cometh unto me (d). Other knowledge may be learned from man } but this is learned only from God. It is attained by God's opening the understanding, and by an internal gracious revelation to the foul (e). Vol. I. N°. t. D * 3. Confidef ( y) Plal. viii. I. (2) Pfal. cxlviii. 1 3. (a) Pfal. Ixxxfx. 6. and Ixxxvi 8. {b) 2 Cor. iv. 6. (c) John i. 18. ( nor delight in him. All our worfhip, without this, may have that infcrip- tion engraven upon it, To the unknown God (*). (2.) It is the moft profitable knowledge. It is the root and life of all religion. 1. It is the root of all true religion. The faving knowledge of God is the root of our happinefs. Hence our bleffed Lord fays, in his prayer to the Father, This is life eternaly that they might know thee the only true Gcdy and Jefus Chrifl whom thou has fent (k). It is the root of eter- nal life j a root that wiil fpring up to the knowledge of God above, which is compleat happinefs. When this knowledge is planted in the heart, there is a work of grace begun, which will be carried on unto perfection. When we know God favingly, then we will love him, and long for him. Hence our Saviour fays to the woman of Samaria, If thou knewejh the gift of God) — thou ivouldeji Jrnve afked of him (/). They that know his name, will put their trufl in him (?n). 2. It is the life of all religion. As it conveys life to the foul at firft, and is therefore called the light of life («) ; fo it cherithes and pro- motes the fpiritual life. It furthers theincreafe and exercife of all the graces of the Spirit in a gracious foul. Growth in grace is promoted by it. Hence the apoflle exhorts us to grow in grace, and in the knowledge of our Lord and Saviour Jefus ChriJ] [0). It is .fuel to our love, to make it flame the more vehemently. Therefore the apoitle prays for thePhi- lippians j (/) 2 ThefT. i. 7, S. (g) Col. in. 10. (h) Mat. vi. 21. (/) Ads xvii. 23. {k) John xyii. 3. (/) John iv. 10. {m) Pfalr U. jo. («) Joha vui. 12. (>) z Ptt id. 18. of ihe Knowledge of God , 27 lippians, that their lov& might yet abound mere and more in know/edge (p). Fruitfulnefs in every good work depends up- on it. Hence they are joined together: Being fruit fid in every good work, and increafing \n the knowledge of God (q). And the flrength of grace is promoted by it : For a man cf knowledge increafeth ftrength (r). Practical knowledge en- livens and quickens the foul. It engages believers in the purfuit of more conformity and likenefs to God : We all, fays the apoftle, with open face, beholding as in a glafs the glory of the Lord, are changed into the fame image (f). Knowledge firft begets love, and then love ftudies to draw the picture of the party beloved. This knowledge promotes humility : For the fame light that difcovers to the foul the glory and beauty of God, doth alfo difcover to it its own viienefs and filthinefs. Again, it weans the heart from the world and all things here below. A fight of God's glory and beauty makes all the fancied glory and beauty of other things to difappear in the eye of the foul. SERMON II. (3 ) TT is the mod pleafant knowledge. Light isfweety and I it is a pleafant thing for the eyes to beheld the fun (#). But how much more pleafant is it to have the light of the gofpel fhining into the heart ? How pleafant is it, when the clouds evaniih, and the day-ilar atifes in the heart, to give the light of the knowledge of the glory of God in the face of Chrift S All knowledge is pleafant to the foul : The delights of learning dp by far furpafs the delights of carnal fenfe. O then, what delight and pleafure muft there be in the knowledge of God, who is an infinitely excellent and plea- fant cbjecl; ! The understanding is the higtjeft faculty, and God is the higheft object : O what fweetnefs and fatisfac- tion muft there be, when thefe two meet together ! Hence the pfalmift fays, My meditation of him pall be fweet ; I will be glad in the Lord [b). (4.) It is the only fatisfying knowledge. Other objecls are not proportioned to the vaft capacity of the foul of man ; therefore the knowledge of them cannot fatisfy. 1'he eye is nit fatisfied with feeing y nor the ear filed with hearing (c). But feeing God is an infinite object, and infinitely amiable \ therefore (/>) Phil. i. 9. (q) Col. !. 10 (r) Prov. xxiv. 5. (f) 2 Cor, iii. 18. (a) Eccl.xi. 7. (b) Pia). civ, 34. (c) Eccl. i, 8. 2 8 Of the NeceJJity afid Excellency therefore in the knowledge of him your foul may have full draughts, to fatisfy your natural third after knowledge. Shew us the Father, fays Philip, and it fufficeth us (d). Th^ right fight and knowledge of God yields full fatisfa&ion and refrefhment. The foul feems to be boundlefs in its deiires after knowledge ; therefore if there be any fatisf ac- tion to it, it mull be an infinite objecl;. Nothing but an infinite God can giye a full reply to all its cravings. (5.) It is the moft alluring knowledge. It (harpens the appetite for more. It is the nature of all true knowledge that it allures the mind to a further progrefs. A wife man •mill hear, and will increafe learning : And the heart of him that hath underjlanding feeketh knowledge (e). Much more is faving and fpiritual knowledge of an engaging nature. Such as know any thing of God favingly, will be defirous to know more of him. See and compare two petitions of Mofes. One is, What is thy name ? The other is, / befeech thee ', pew me thy glory (/). When God firft appeared to him, his petition is, tell me thy name ; But when he was better ac- quainted with God, his requeft is, fhew m thy glory. The more any man is acquainted with God, he will be the more defirous of fpiritual difcoveries of his glory. The more a man knoweth God, he wi}l be ftill the more defirous to know him better A tafte here, provokes the appetite. Hence the apoftle exhorts, As new-born babes, deftre theftn* cere milk of the wordy — if fo be ye have tajled that the Lord is gracious (g). (6.) It is the moft fublime and myfterious knowledge. We ufe to call that a myftery which is a great fecret, and the knowledge whereof lies out of the road of vulgar un- derftandings. Now, the knowledge of God in Ch(ift is e- minently fuch. The doctrines of the holy Trinity, of the generation of the Son, of the procefiion of the Holy Ghoft, of the incarnation, death, and fufferings of the Lord Jefus : Thefe are great myfteries, facred fecrets, tranfeending the reach of all human understandings. They are myfteries even to believers themfelves, efpecially in this ftate of im- perfection. They dazzle the moft piercing a'pprehenfion. He that knows God favingly, hath the knowledge of many facred fecrets, of great and wonderful myfteries, that the very angels defire to look into** fuch myfteries as tend to falvation, {d) John xiv. 8. (e) Prov. i. 5. and xv. 14. (/) Exod. ill 13. and juxiii. 18. {g) 1 Pet. ii. 2, 3. of the Knowledge of God* 2<* falvation, and fuch as God hath whifpered into the ears of very few. (7.) It is the moft certain knowledge. There is an uncer- tainty and doubtfulnefs in all other knowledge ; but the foundation here is unihaken. That there is a God infinite- ly perfect, and a glorious Redeemer ; the knowledge of thefe by the word is moft certain. This knowledge is more divine than any demonftration can be ; becaufe it is not built upon human reafon, but upon divine and infallible re- velation. Hence we read of the full effurance ef 'tinderfiand- ing (h). And the faving knowledge of God is called a be- Ixtlding the glpry of God with open face [i). That knowledge of God which natural men have, is rather an opinion of God than a knowledge : But when God fhines into the heart, and the day-ftar arifes there -, this gives a moft fure and certain knowledge. Hence our Lord fays, in his prayer to the Father, They have known furely that I came out frtrn thee (k). There can be nothing more fure than a divine light to an opened underftanding. (8). It is the only true knowledge. Other knowledge is but a fhadow ; this is the fubftantial knowledge. Hence it is called found ivifdom (I). Other fciences are but fhadows of wifdom •, this is the found wifdom. Whatever other learning and knowledge men have, yet if they have no faving knowledge, they are but fools in God's account. "Without the faving knowledge of God, all other know- ledge of him is but a form of knowledge, like the picture of a man without life. Therefore the moft learned and wife philofophers among the heathens, who difcourfed ex- cellently of the nature and attributes of God, are reckoned among them that know not God (m). So that faving know- ledge is the only true knowledge : Other knowledge, with- out this, doth not fo much as deferve the name. Thirds I come to fhew that God alone is the author of the faving and practical knowledge of himfelf. He alone can give you an heart to know him. 1 (hall endeavour to clear this, 1. Negatively. 2. Pofitively. 1. Negatively. We can have this kuowledge no wherf Cife. (1.) The faving and practical knowledge of God is not attainable by the mere light of nature, without fcriptuie- revelation ; ^ (/') Col. \L 2. (i) 2 Or. ill. 18. (i) John xvii. 8. (/j Prov, i». 7. and iii. 21. {in) 2 ThefT. i. 18. 3® Of the Necejfity and Excellency revelation ; and that for two reafons. i. Becaufe there are fome things neceffary to be known concerning God, that nature could never difcover to men : As, the doctrines of the bleffed Trinity, of the incarnation of Chrift, and of the redemption of loft elect: finners through him. 2. There are other things necefiary to be known concerning God, that could not be fo clearly known without fcripture-reve- lation j as> the infinite wifdom and goodnefs of God, the riches of his grace, the bowels of his mercy, the purity of his holinefs, and the dreadfulnefs of his juftice. There are but dark difcoveries of theie in the book of nature ; but they are clearly revealed in the book of the holy fcriptures. (2.) The faving and practical knowledge of God is not attainable by reafon, or by our induftry, even though we have the help of fcripture-revelation, and that for two reafons. 1. Reafon is blind in the things of God. Sin hath brought a great darknefs and blindnefs upon our un- derftandings, fo that there is no right reafon in the things of God without a fupernatural revelation : For the natural man rece'iveth not the things of the Spirit of God, for they are foolijhnefs unto him : Neither can he knew them, becaufe they are fpiritually difcerned («.). Reafon is not a proportionable and fit faculty for difcerning things after this manner. There muft always be a proportion and fuitablenefs between the object and the faculty. Divine things cannot be feen but by a divine light. 2. Reafon, in natural men, is an enemy to the right knowledge of God. There are imaginations and high .things that exalt them/elves againfl this knowledge (0). Carnal and unfanctified reafon, in natural men, rifeth up in arms againfl the knowledge of God, as revealed in the gofpeJ, by fophiftical argumentations and heighths of falfe reasoning. Hence it is faid, that the natural man receiveth not the things of the Spirit of God, for they are fodijh ■ nefs unto him (/>). By the things of the Spirit, we are t% under- ftand fuch things as depend only on divine revelation, and cannot be known by nature : The natural man receiveth them not ; that is, though he may understand the phrafes and fentences by which they are expreffed inferipture, and may be able to difcourfe of them to others ; yet he hath no fpi- ritual fenfe or reliili cf them \ he doth not receive,, embrace and clofe with them : For they are folly to him, being con- trary to his falfe reafonings. (3.) Men («) 1 Cor. ii. 14. (0) 2 Cor.x. 4. (/>) 1 Cor. ii. 14, of the Knowledge of God. g t (3.) Men cannot be the authors of faving and practical knowledge. The bed minifters in the world cannot give you an heart to know God. Man*6 teaching may fill your head with notions of God, but cannot give you a true heart-af- fecting knowledge of him. Man's teaching reacheth the ear, but cannot reach the heart. And doth not the fad experience of many of you bear witnefs to the truth of this ? You have lived many years under the gofpel, and have been long taught by men *, yet you know nothing of God faving- ly : Why ? Becaufe, though you have heard the voice of man fpeaking to your ear, yet you never heard the voice of God fpeaking into your heart. 2. Pofitively. Saving knowledge is of a divine original : God alone can give an heart to know him. It is wrought in us, by the holy Spirit. Hence the apoftle prayed for the Ephefians, That the God of our Lord J ejus Chri/l, the Father of glory, might give unto them the fpirit of wifdom and revela- latiotiy in the knowledge of him (q). God alone can teach us the faving knowledge of himfelf. "We muft be taught ofGod$ and hear and learn of the Father (r). This is an unclionfrom the holy One (s). It is a light that fpringeth from the Father of lights (t). It is an effect of God's mining into the heart : God hath Jhined into our hearts , fays the apoftle, to give ms the light of the knowledge of the glory of God («). But how doth God teach the faving and practical know- ledge of himfelf ? How doth he give an heart to know him ? (1.) By his bleffed word, as the external inftrumental caufe. The word is the mean he is pleafed to ufe in this matter. Therefore the gofpel is called the minijlration of the Spirit (x). Becaufe thereby the fpirit of wifdom and reve- lation is inftrumentally conveyed to the foul. And the word of God is a fit mean for this end : For therein God gives us a full and clear revelation of himfelf, and of his mind and will. The Bible is a book that God hath written of himfelf, as Carfar did write his own commentaries. God is the great fubject of the fcriptures ; and God manifefted in the fiejhy is the great fubject of the gofpel. Therein are difcovered the treafures of wifdom and knowledge. The fcriptures are a looking glafs wherein we may behold the cleared reflections of God. They are a profpect by which we may behold more of the glorious greatnefs, wifdom, and (q) Eph, i. 17, 18. (r) John vi. 45. (/) John ii. 20. (/) Janics i. 17. («} 2 Cor. iv, 6. (*) 2 Cor. iii, 8. 3* Of the Necejfity and Excellency and grace of God, than all rational difcovcries can prefent unto us. (2). By his Spirit, as the efficient caufe, working by and with the word in oar hearts. Hence he is called the Spirit of wifdom and revelation (y). And the work of the Spirit in this matter, lies in thefe two things. 1. The Spirit en- lightens the eyes of the underftanding. Hence the apoftle prays for the Ephefians, that God might give unto them the Spirit ofwifdom and revelation in the knowledge of him; the eyes of their under/landing being enlightened (z). And when our blefled Lord taught his difciples, it is faid, lie opened their under/landings (a). If he as God had not opened their un- derftandings, his teaching them as man had been loft: labour. So Elihu tells us, There is afpirit in man, and the infpiratioii of the Almighty giveth them underftanding (b). Our under- standings are fo blinded by fin, that a fpiritual illumina- tion is no lefs neceflary than an external revelation. No ex- ternal light can difcover an object to us, unlefs there be a feeing faculty in the eye : A blind m?n cannot fee at noon- day. Hence the pfalmift prays, Open thou mine eyes, that I may behold wondrous things out of thy law (c). Now, the Spi- rit enlightens the eyes. (1.) By removing the dark vail of igorance that blinds the mind. (2 ) By infufing light. He fhines into the heart {d). God firft opens a window in the foul, and then the light breaks in. The day-ftar arifeth in the heart, and a divine light is fprung up in the foul. 2. The Spirit reveals and manifefts God to the foul. As he takes the dark vail off the heart •, fo he takes the vail from the face of God, that we may get a clear difcovery of him. .God alone can make himfelf known. As the fun is not feen but by his own light ; fo God cannot be feen but by the light of his own Spirit. In thy light, fays the p'falmiit, we jhalljee light {e). None can force the vail from his face a- gainft his mind. Hence it is that an inward revelation is no lefs neceffary than an outward one. Of that we read in thefe texts, Thou hajl hid thefe things from the w'ife and pru- dent, and haft revealed them unto babes. When it pie of ed God to reveal his Son in me. Flejh and blood hath not revealed it unto thee, but my Father who is in heaven (/'). Whence is it that the fame fermon is as a clear vifion to one, and as a dark (y) Eph. i. 17. (2) Eph. i. 17. (a) Lukexxiv. 45. (!>) Job xxxii. 8. (c) Pfal cxsx 18. (venant •, as in my text, and that of the prophet, They /hall all know me, from the leajl of them unto the greateft of them (h). And this is one of the abfolute promifes, and is therefore made good to all that are taken into covenant with God. In the promifes, the truth and faithfulnefs of God are laid in pawn. He can- not go back of his word. He is the faithful God, that keep- eth covenant and mercy with his people. 2. It is a bleffing purchafed by Chrift. The propitiation Chrift made upon the crofs, is the procuring caufe of the knowledge of God. They fj all all know me, fays the Lord ; for I will forgive their iniquity, and remember their J m no more (*)• Sin drew a dark vail between God and us ; but Chrift, by his facrifice, rent the vail afunder, that we might fee God* There were dark clouds of fin between God and us, till the Sun of righleoufnefs fcattered them. Ndw, all that believe on Chrift have a right to the bleflings of his purchafe ; for by faith in Chrift we are myftically one with him ; fo that he and all he hath becomes ours (k) : Rut fo it is that all that are taken into covenant with God, believe on Chrift; for it is by believing on him, that we enter into covenant. 3 - Chrift is promifed in the covenant for this end, to cure his people of their fpiritual bluidnefs, and to teach them faving and found knowledge. So, the Father is brought in fpeaking to Chrift, I will give thee for a covenant of 'the people , for a light of the Gentiles ; to open the blind eyes (/). He is pro- mifed as a prophet; The Lord thy God, fays Mofes, will rafe tip unto thee a prophet, from the mzdjl of thee, of thy brethren, like unto me; unto him ye Jhall hearken (;»). And it is Chrift's work, as a prophet, to teach his people the faving know- ledge of God. 4. An heart to know God muft needs be the bleffing of all his covenanted people, becaufe without it there can be no Vol. I. N°. u E true (g) 2 Cor. xv. 3, 4, 6, (h) Ter. xxxi. 34. (/) Jer. xxxi. 2, (£) Ejfh. iii, 17. (/) Ifa. xlii. 0, 7, (m) Deut. xvui. 15, 34 Of the Neceffity and Excellency true religion, and confequently no falvation God hath fo ordered it, that the knowledge of God is the firft ftep to falvation ; fo that none can be laved, but fuch as come in the way of the knowledge of God, as he is revealed in the gofpeL Hence the apoftle fuys, He will have all men to be Javed, and to came unto the Knowledge of the truth («). The un- derstanding being the leading faculty, muft firft be enlighten- ed. The illumination of the mind is firft, and then the in- clinations of the will follow. Now, God in his gracious operations, though he crofs corrupt nature, yet he never cfdfleth the natural order of the faculties of the foul. He draws with the cords of a man {o). He firft opens the under- ftanding, and then inclines the will. 5. The faying knowledge of God hath a necefTary con- nection with other co\Tenant-blefiings. Regeneration and ftnclificarion do neceflarily imply an heart to know the Lord: For the firft work of grace in regeneration is the illumina- tion of the mind. Hence, the new man is faid to be renew- ed in knowledge (/>) : And we are faid to be transformed by the renewing of our mfnd (q). As in the firft creation, the firft creature that God made was light ; fo in the new crea- tion, God's firft work is the enlightening of the mind with the faving knowledge of himfelf. This blefling hath alfo a necellary connection with peace with God, accefs to him, and communication with him > for till we have an heart tz know hi?n> we cannot fcek peace with him, nor value and purfue after communion with him. SERMON III. i^%T? OLLOWS the application of this do&rine. JJ Ufe 1. For lamentation, in two branches. Lament. 1. Alas, that fo many are deftitute of this great ccvenant-blefling. Oh, how much ignorance of God is there even among us ? Alas, he is an unknown God even to many that are called by his name. Firf y Many are grofsly ignorant of God. I am afraid that many even among you that hear the gofpel, are defti- tute of that meafure of knowledge that k abfolutely necef- fary to falvation. The fun, moon and ftars, and all the creatures about you, and your own confeiences within you, proclaim («) 1 TiWii. 4. («) Hof.xi. 4. (p) Col. iii. 10. (q) Rom. xii. 2. of the Knowledge of God. 35 proclaim that there is a God : But how little do you know of his nature and glorious perfections, asjie hath revealed himfelf in his blefled word? So that, though you multiply acts of worfhip, yet that infcription may be engraven upon them, To the unknown God {a). This ignorance of God that is to be found in fome of yCu is a fad and woful evil. For, 1. It is mod finful. It is a breach of the firft command, whereby we are required to know God. Yea, it is a breach of an exprefs command : Know thou the God of thy fathers (5). And it is in many a wilful and affected ignorance, and conse- quently the more finful. The apoltle fpeaks of fome who are willingly ignorant {c). Such are many of you ; you are not defirous of the knowledge of God 5 you live in a care» lefs neglect of the means of knowledge. Though the light of his word and gofpel mine round about you, yet you (hut your eyes againil it, and will not fuffer it to thine into your hearts. 2. It is molt fhameful. Hence the apoftle fays, Borne have not the knowledge of God, I /peak tlus io your Jhame (d). It is fo, upon a twofold account. 1. Becaufe of the many ob- ligations that lie upon us to ftudy the knowledge of God. In him we live, move, and have our being. He daily Joadeth us with benefits ; and gives us richly all things to enjoy; and fills our hearts with food and gladnefs. Is it not matter of lhame, to be ignorant of our great and bountiful Benefactor ? 2. Becaufe, under the gofpel, we have m3tiy means, helps^ advantages and opportunities for attaining the knowledge of God, above and beyond others. The poor heathens had no other teachers but the fun, moon and frars, and other creatures, together with the works of Providence : And though the Jews under the Old Teftament had far bet- ter and clearer instruction than they ; yet God was more obfcurely revealed unto them than he is unto us. The glo- ry of God was then wrapt up in clouds of facrinces, cere- monies and other fhadows : But now, it fhiues to us in the face of J (Jus Chriji (e) .- And we behold the glery of the Lord with open face (f). Gofpel light is Jike the light rfjl-ven days (g)9 in com pari fori of what it was under the Old 1 eftament.- O then, what a iharne is it to be ignorant of God under fuch a clear (a) Aft xvii. 23. (b) I Oiron xxvlu. y. (c) 2 Pet. iii. 5-, (d) 1 Cor. xv. 34. {c) 2 Cor, iv. 6, (f) 2 Cor, iii. 1 8. \g) lia. xxx, 26. 36 Ofiht NeceJJify and Excellency a clear difpenfation, and fuch plenty of the means of know- ledge ? This is an argument, either of great flothfulnefs and negligence in the ufe of the means, or of great dulnefs and incapacity ', and both thefe are matter of fhame, 3. It renders the condition of your foul moil miferable. For, (i.) It is an inlet to all fin and wickednefs. Ignorance of God is a fin that never goes fingle, but hath many other {ins accompanying it. There is no knowledge of God hi the land, fays the prophet, and then it follows, by jwearing, and ly- ing, and killing, andflealing, and committing adultery , they break out, and blood toucheth blood (/>). As faving knowledge is the root of all other graces ; fo is ignorance of God the root of all other fins. (2 ) It keeps the foul fecure in (in. As darknefs- inclines men to fleep •, fo ignorance lays the foul and confcience a- fleep. The blind and ignorant are paji feeling (i). Such as are grofsly ignorant, want light to iet them fee their fin and danger by it, and therefore lleep fecurely. They have nei- ther fear nor fhame : They fin without blufhing, becaufe they fee not their guilt ^ and they are not afraid, becaufe they know not their danger. (3.) It is a fign of a gracelefs ftate. For, as I faid, God's firft work in conversion is the enlightening of the mind. If your underftanding be not enlightened, you are yet in an unrenewed flate, void of living grace. If you want the knowledge of God, you are none of his : For, as I already cleared, this is a bleuing God gives to all that are hi covenant with him : / will give them an heart to know me, fays he; and they ficdl all know me (k). Therefore, if you want the know- ledge of God, you are none of his covenanted people: You have no intereit in the promifes. Your ignorance is incon- fiftent with true Chriftianity. You do not deferve the name of Chriftians, who have not the neceflary knowledge of Christians : You' have a pagan heart under a Chriltiar* name. (4.) Ignorant fouls are under the power of the devil. He hath his throne in dark hearts. Therefore the deviis are Called the ruhrs of the darknefs of this world (/). Your igno- rance is the chain whereby the devii holds you captives and prisoners. Therefore, the darknefs of the mind, and the I >wer of Satun, are connected, in that esp.reiiipn, %o open t/jeir a >f. iv. 1. (i) Eph. iv. 18. (4) ]tx. xsxi. 34. (/) gpb. of the Knowledge of God. 37 their eyes, to turn them from darhiefs to light , and from the power of Satan unto God (;»). Your darknefs and blindnefs chains your foul to the devil. After many years travel to- ward heaven, as you think, by your good meanings, and your blind and ignorant devotions, you will find yourfelves to be where you were at firft, as very flaves to the devil as ever. (5). Grofs ignorance of God is the path-way to eternal ruin and deftruclion. My people, fays the Lord, are de- frayed for lack of knowledge (n) Many ignorant finners are apt to think that God will pity them, and (hew them mercy, becaufe they know not be leer. But what fays the Lord by the prophet ? It is a people of no under/landing ; therefore he that made them will not have mercy on them, and he that formed them wtlljhew them nofavnur (0). And the apoftle tell us, that Chrijl Jefus Jhall be revealed from heaven, with his mighty angels , in flaming fire, taking vengeance on them that know not God (p). There is vengeance for heathens, that know not God : How much greater vengeance muft be referved for profeffed Chriftians, who continue ignorant of God, under fuch fpecial advantages and means of knowledge ! If poor pagans, who had no other teachers than the works of creation and providence, will be damned for their igno- rance of God, what will become of you who do not profit under gofpel light ? Surely your judgment will be much more intolerable. The apoftle fays, If our gofpel be hid, it is hid to them that are lofl (q). And if Satan's hiding this gofpel from you, is a fign of a loft ftate ; how much more your hiding it from yourfelves, by your own wilfulnefs and obftinacy ? Second, Many, who have lbme fpeculative knowledge of God, have nothing of the practical and faving knowledge of him. Many of you pleafe yourfelves with notions of God, as children pleafe themfelves with pictures in a book, but know not the learning that is in it. You do not know God, fo as to love, ferve, and delight in him. You have an head but not an heart to know him. This is fo evident, as to many of you, that it needs no proof. You have no fuch know- ledge of God as affects your heart, and influences your life and practice. Your want of love to God, delight in him, $nd zeal for his glory, is an evidence that there are many dark (m) Aft. xxvi. t8. (») Hof. iv. 6. {0) Ifa. xxvii. 11. {/>) 2 ThcfT. i. 8. (?) 2 Cor. iv. 4. 3 3 Of the NeceJJity and Excellency dark clouds between him and your underftanding. You havs no found knowledge of the juftice of God, if you do not tremble at it ; nor any favour of his holinefs, uniefs you imitate it. And whatever notions you have of the death and refurrecTion of the Lord Jefus j yet the myftery of Chrift is vailed to your eyes, uniefs you feel the virtue of his death and refurrc£tion upon your own hearts. Lament. 2. Alas, that even believers in Chrift are fo defective in the knowledge of God. True it is* a perfec- tion in knowledge is not attainable in this life : In this re- fpect the bed and mod knowing Chriftians do know but in part. Yet, is it not lamentable that even you who are the children of God come far fhort of what you might and ought to know of God ? This gives Satan great advantage againft you. He is the ruler of the darknefs of this world [r). Therefore the more darknefs and ignorance be in you, he bath the more advantage againft your foul. Again, this is the caufe why you are fo defective in point of grace and holinefs. For, knowledge is a leading principle in the foul \ all other graces follow it in a due meafure and proportion. According to your knowledge of God, fo is your faith in him, and love to him. They that know God moft, love him bed. If you knew him more, you would love him better, and truft him more. But now, other graces are fo weak and defective, becaufe your knowledge is fo. Ufe 2. For reproof. To them who though they fet themfelves to the ftudy of the knowledge of God, and are at pains in the ufe of the means ; yet neglect God in the matter, and do not own him. It is a fure ilgn that you truft in the means, and depend upon your own parts and abilities, when in the ufe of means you neglect God, and do not humbly depend on him for inftruction. And your diligence in the ufe of means is loft labour, as to any fav- ing knowledge, when you do not feek to God ; for he a- lone can open your underftanding, and reveal and manifeft himfelf to your foul. Ufe 3. For exhortation. O ftudy the knowledge of. God : And ftudy to know him as he hath revealed himfelf in Chrift : And let no knowledge of God fatisfy you but what is practical and Caving. Let it be your bufmefs to get an heart to know God ; fuch a knowledge as afrecleth your heart, and influenced! your life and practice^ And you that (r) Eph. vi. 1 J. of the Knowledge of God. g^ that have fome knowledge of God, ftudy to know him more, and to better purpofe. For exciting and quickening you to tins, I propofe thefe confederations. Conjider. I. Great obligations lie upon you to ftudy the knowledge of God. You are the offspring of God (s). You arc his creatures, and he is your great Creator : And will you not ftudy to know him that made you ? As he made you, io he hath preferved you, and followed you with goodnefs and mercy all the days of your life. It is by his providence, that you have food and raiment, or riches and wealth, and all the bltffmgs you enjoy. And is an unthankful ignorance of God a worthy requital of all his kindnefs ? But he hath done yet much more than all this. He hath brought about a glorious redemption, not for fallen angels, but for fome of the loft pofterity of Adam, fuch vile wretched finners as you are : And in this glorious redemption, he hath given a full and clear difcovery of himfelf. The glorious angels pry into thofe things *, and are not ye much more concerned than they ? Confide*. 2. The faving knowledge of God is an excel- lent biefiing. I cleared this already. But let me add a few" things more to this purpofe. i. Man's happinefs lies in it. The knowledge of other things cannot confer a happinefs on man. Only the faving knowledge of God in Chrift can fatisfy the vaft defires of the foul ; therefore that alone can make us happy. In this confifts the happinefs of the glorious angels-- Their angels , fays our Lord, do always behold the face of my Father if). Yea, God's own happinefs lies in the knowledge of himfelf, and his glorious perfections, and the infinite delight he hath therein. He hath nothing to contemplate that is greater or better than himfelf. The contemplation of himfelf was that which gave him a fatisfacuon before the world was made ; and this would ft ill be his happinefs, though all things he Lath macle were turned into nothing. And feeing God's happinefs lies in the knowledge of himfelf, furely our hap- pinefs can confift in nothing elfe. 2 It is heaven begun. This is life eternal \ fays Chrift, thai they might km.w thee the only true God, and Jefus Chrifl ivhom thou ha/l feni (u). The happinefs of heaven lies in the fight and (/) Act. xvii, 23. (r) Mat. xviii, ic. («) John Xvii. 5. 4© Of the Necejfity and Excellency and knowledge of God. Then we Jh mil know ■, even as alfi lue are known (#). Bleffed are the pure in hearty lays oar Lord* for they flail fee God (y). And the apoftle tells us, We fhall be like him; for we fliall fee him as he is (z). One glimpfe of the glory of God in heaven, will better our knowledge more than ten thoufand years ftudy upon earth could do. Now, if heaven's happinefs conlift in the knowledge of God, then the faving knowledge of God here is heaven be- gun ; we thereby enter into the fuburbs of glory. 3. Compare the faving knowledge of God with all other knowledge, and the excellency thereof appears in thefe. (1). Other knowledge cannot yield you folid fatisfadtion. It only fatisfies your curiofity, and is a {tone inftead of bread. It cannot ftrike off one link of the chain of your fpiritual darknefs, nor fortify your foul againft hell and death. But the faving knowledge of God will fatisfy your defires, and nourilh your fouls : It will be bread to your hunger, and light to your eyes, and mufiic to your ears, and a cordial to your hearts. (2). All other knowledge is of no value without this. Other knowledge is but the knowledge of trifles in compa- rifon of it. Only the knowledge of the holy is under/landing [a). The apoftle counted all other knowledge but lofs and dung, for the excellency of the knowledge of Chrijl [b). Therefore you fell your underftandings for nought, when you employ them about other things with the neglect of God and Chrift. (3.) All other knowledge is hurtful without this. The apoftle tells us, that the world by wifdom knew not God (<-). The wifeft philofophers among the Heathens, in the pri- mitive times, were the greateft enemies to Chriftianity. And who are they amongft us at this day, that mock at all reveal- ed religioa, but they who would be accounted the wits of the timey being puffed up with a conceit of their wifdom and knowledge. The (harpeft unfanclified wits have always been the devil's greateft tools to promote his kingdom of darknefs. (4). Only the faving knowledge of God, will be comfort- able to you at laft. Other knowledge may yield you foms delight and pleafure at prefent, but cannot comfort you in tfce hour of death : But the faving knowledge of God will, be to you a treafure of things new and old, to fupport you under ■• (x) I Cor. xiii. 12. (>) Ivfot. v. 8. (~) 1 John iti. 2, {a) Frov. ix. 10. (b) Pbil. iii. 8. (c) 1 Cor. i. 21. of the Knowledge of Cod. 4 1 under any calamity, and a cordial to your foul when you are ftepping into eternity. (5 ) All other knowledge brings and increafes forrow. The preacher tells us, He that increafeth knowledge , increafeth fir row ; and much fiudy is a wearinefs oftheJleJJj (d)- There is a great deal of trouble, vexation, grief and difcontent, in getting, keeping, and ufing other knowledge ; and oft-times the fear of lofmg and forgetting what we have attained with much ftudy, doth rack and vex the foul. But the knowledge of God brings and increafes joy. It is the end of fcripture revelation, that oury^v may he full (e). There is a fweet per- fume and favour in the knowledge of God (f). The know- ledge of fuch an excellent objedt cannot but yield an inex- preflible fweetnefs to the foul. (6 ) Other knowledge doth but a little help our reafon* but cannot reftore our underftanding to its primitive date* nor cure that crookednefs that we have catched by the fall. But the faving knowledge of God, reitores and repairs the image of God in the foul. The new man is renewed in know- ledge after the image of God (g)> Other knowledge doth but Bnend our natures, like an old houfe patched up : But this jenews our natures by its transforming virtue (h). (7. ) Only the faving knowledge of God will be of eternal life and advantage to you. Other knowledge will evanifh •with your laft breath ; but this will laft for ever. All other knowledge will be of no advantage to you in the other world ; there will be no ufe for it in eternity, whither you are going : But the faving knowledge of God will abide with you, and accompany you into heaven; and there it will be perfected, Conjid< 3. The faving knowledge of God is an attainable jblefling, glory to his name. God hath promifed it, ajid Chritt liath purchafed it, and it is his work, by office, to teach it, ■as I have cleared already ; and many have actually attained it. The believing Romans were filled with all knowledge (i). And our blefled Lord teftifieth that his difciples knew God favingly in fome meafure : And from henceforth^ fays he, ye faiow him, and have feen him (k). Well then, it will not be loft labour to fet to the ftudy of this knowledge ; and feeing it is attainable, therefore fuch as remain ignorant of God un- der the gofpel, will be left without eaccufe. Yea more, it is Vol. I. N°. 1. F in {4) Eccl. i. ulfc and ttfi. 1 2. (e) 1 John I 4. (/) 2 Cor. 11. 14. (£) Col. iii. 10. ij>) z Qqt, iii. i8. (/') Rom. xv. 14* \Jt) John xiv. ?. .fi Of the Necejfity and Excellency in fome refpect eafy to know God, at lea It fo much as is ne- ceffary unto falvation. Any difficulty that is here, lies not in Gcid, or in the means of revelation, but in ourfelves ; our natural enmity againft God, and thefe unworthy notions wc have of God naturally. God hath revealed and made him- felf known in his word and works ; he hath fet his footfteps in the creatures, and unvaiiedivls face in the fcriptures : fo that if you know him not, the fault is in yourfelves. Well then, be perfuaded to feek and purfue after the fav- jng knowledge of God in Chrift. The time and pains fpent this way will come to a good account at laft. Angels and men cannot exprefs what fweet pleafure, delight and fatif- fatlion it will yield to you, nor how great an influence it hath upon the whole fpiritual life. But, what fhall we do, that we may attain to the favirig knowledge of God ? For this, take thefe directions. i. Get a deep humbling fenfe of your ignorance of God. Such of you as are moft conceited of your knowledge of God, are lead capable of learning it : For you think yourfelves too good to be taught by men, and you are in no fit frame to be taught by God. You are not fit to enter to Chrift's fchool, till you are aihamed of your ignorance of God, and lament and mourn over it. 2. Piefign yourfelves to the Lord Jefus Chrift, as your pro- phet. It is his ofrice to teach poor (inners. Neither knowetb any mart the Father , fave the £;/;> and he to tvhomfoever the Son will reveal him (/). ^Therefore receive Chrift as he is offered in all his mediatory offices: And particularly, receive him as the great prophet appointed by God, who is furniihed with ability and ikill to imprint the knowledge of God upon your hearts. When you clofe with Chrift, and fet your name to the new covenant, then your indenture is fealed, and Chrift becomes your prophet to teach you. 3. Be diligent in the ufe of the means of knowledge. Be diligently attentive in reading and hearing tne word ; and meditate on what you read and hear. Meditation is a mean to ingraft the word into your hearts. Be diligent in attend- ing the ordinance of catechifing. And be much in Chriilian viiice with one another about God and the things of ( iod. God hath appointed one Chtifttan to be a prophet .to another. 4. Becaufe thefe means and ordinances are of themfelve? £ ricnf to work in you any faving knowledge of God, therefore (/) Mat si. 27. if the Knowledge cf God' 43 therefore learn, in the ufe of them, to own and acknowledge him. Seek to him and depend upon him for the faving light of his Spirit. Cry to God to open the eyes of your understanding, and to give you the fpirit of tuijdom and re- velation in the knowledge of him (m). He is the beft ftudent in the knowledge of God, who ftudies mpft upon his knees \. 5. Improve well the little knowledge of God that you have already attained to. This is the way to get more. To him that hath jhall be given • Improve it, (1.) By teaching o- thers the knowledge of God. Talents, when employed, are increafed. Ihe faving knowledge of God is like the wi- dow's oil; it is increafed in the pouring out. (2.) By flu.- dying a practice conformed to your knowledge. In practi- cal fciences, fuch as religion is, the fkili is more increafed by working than by ftudying. Therefore ftudy to live up to that rr.cafure of light you have already received. 0 hotife If Jacob y come ye, and let us avail in the light of the Lord [//). SERMON IV. Ufe 4. iJpOPv trial. Try, by what hath been faid, whether 1 you are in covenant with God or not. Some feriousCnrifuans among ycu would gladly know, if you may upon good grounds reckon yourfelves among the number of God's covenanted people, and lay claim to the bleflings and privileges of the new covenant. Now, you may try it by this : Hath God given you an heart to know him ? Do vou know God favingly ? You may have an head to know God, an head furniihed with fome excellent notions of Go,d and Chriit, and yet be ftrangers to God's covenant. Specula* tive knowledge is not fuf&cient. The greateft heads have often had the word hearts. The devil knows more of God and Ch rift, in a fpeculative way, than any man on earth. But hath God given you an heart to know him ? Have you any faving and practical knowledge of him ? How ihall we know that ? \ anfwer, 1. Negatively. 2. Pofitively. FirJ'ii Negatively. Some things may he taken for the faring knowledge of God, that are not fo. And, t. There may be a kind of delight in the (peculations of God, where there is no faving knowledge ot him. There is a delight and pleafure in the contemplation of any truth, much f \m) Eph. i. 17. f &ene crajl'^/i hcr.e fuduijfe, Ka, ii. 6* 44 Of the Neceffity and Excellency much more in the contemplation o/ the higheft and noblefi: truth. The notions of God may be pleafant to your foul, when a conformity to him in holinefs is very unpleafant. There may be a delight in the fpeculations of God in your minds, when there are no fcrious endeavours to better your fiearts. 2. There is a knowledge of God and Chrift that may have fome good effects in a man's life, which yet is not a faving knowledge. This is clear from that which the apoftle tells ti s, For if after they have efcaped the pollutions of the world, through the knowledge of the Lord and Saviour Jefus ChriJ}9 they are again e?ita?igled therein, and overcome ; the latter end if worfe with them than the beginning (a). It is evident that the apoftle is not there fpeaking of the faving knowledge of Chrift ; for he fpeaks of them whofe latter end is ivorfe than their beginning, and for whom it had been better-not to have known the way of righteoufnefs, and to whom the mijl of darknefi is refervedfor ever (b). But he fpeaks only of a common, ge- neral and Speculative knowledge of Chrift and gofpel truths. Now, through this common and general knowledge, fome may efcape the pollutions of the world : That is, they may have fuch a knowledge of Chrift as cleanfeth their external converfation, though they have no faving knowledge of him. Though they have no gracious fpiritual illumination ; yet they may have fuch a rational conviction of the truths of the gofpel, as may engage them to abftain from grofs fins, and pra&ife external duties, and walk blamelefsly before the world. Second, Pofitively. You may know if you have the faving knowledge of God or not, by thefe marks or evidences. I . The faving knowledge of God is always attended with humility. Ifaiah, when he faw the Lord, did fink into no- thing in his own thoughts : Wo is me, fays he, for lam un- dine, becaufe I am a man of unclean lips, and I dwell in the tnidjl cf a people of unclean lips ; for mine eyes havefeen the King, the Lord of ho/Is (c). And, fays Job, 1 have heard of thee by the hearing of the car ; but now mine eye fceth thee ; wherefore I ab- hor-msfelf, antf repent in dujl and a/he-s (d). It is the nature of other knowledge to pufF up a man ; but this pulleth down the fpirit. A man that knows God favingly, cannot look pn his infinite holinefs and righteoufnefs, but prefently his pride (a) 2 Pet. i». 20, (£) Ibidk 21. and 17. (c) Ifa. vi. c. (d) Job xhi. 5; 6.. of the Knowledge of God, 45 pride is dallied cut of countenance, and all his excellency appears to be a mere fenfelefs fhadow. Well then, try your- felves by this. If your knowledge of God exalt your pride and felf-conceit, and if it be thus in the habitual frame and difpofition of your heart, then it is but a common and lite- ral knowledge : But if it ftrip you of all conceit of felf-worth ; if it humble you under the fenfe of your own vilenefs and nothingnefs, fo that you cannot think of God without loth- ing yourfelves, then your knowledge is faving. 2. The faving knowledge of God begets a bewailing fenfe of our ignorance of him. It is thus even in natural know- ledge*, the more a man knoweth, he is the more fenfible of his ignorance. Socrates, the heathen philofopher, though he was one of the mod knowing men in his age, yet he pro- fefled f that he knew nothing. It is much more fo in fpi- ritual and faving knowledge. A man that knows God fav- ingly, is fenfible that what he knows is inconceivably lefe than what he is ignorant of. And as he is fenfible of this, fo he laments and bewails it ; as we fee in Agur, one of the wifeft men in that age Surely , fays he, / am more brutijh than any man> and have not the underfanding of a man; J have neither learned imfdomy nor have the hnoiu ledge of the holy (e)* And this he fpoke with reference to the knowledge he had of God, as appears from verfe 4th. Well then, try your- felves by this. Some ferious Chriftians there are that la- ment and mourn over their ignorance of God -, the thoughts of it wound them to the heart. But be comforted, ferious foul ; the little knowledge thou haft is truly faving. It is a beam of faving light from above, that difcovers the remain- ing darknefs that is in thee. But, on the other hand, many of you were never fenfible of, nor mourned over your ig- norance : Surely, fuch of you have no laving knowledge. They that know moil of God, are moft fenfible that they know but very little of him. If you were privy to their fe- cret complaints and regrets to God of their own cafe, you would hear many fad lamentations over their ignorance. 3. Where the faving knowledge of God is, there will be ardent defires to know more of him, and fuch defires as are never fatisfled till it be perfected in heaven. All true know- ledge (harpens the appetite for more. Such as know God favingly, will follow on to know him (/)» It is not peflible that f Hoc umimfcio, quod nihil fch. (?) Prov. xxx, 2, 3. (/■) Hcf. vi. 3. 46 Of tJye Necefjity and Excellency that they can have any faving knowledge, who reft fatisfied with what they have, and do not defire and endeavour to grow in knowledge. But if that meafure of knowledge you have, cannot content you, fo that you pant earneftly afte/ more, and there is nothing you defire more than to have the eyes of your understanding more fully opened, that you may fee more of the glory of God ; then is your knowledge of Qod truly faving, 4. The faving knowledge of God vents itfelf in holinefs and obedience to him- All pretenders to divine knowledge, who do not make conscience of obedience to the commands of God, are liars in his account. He that faith, I know him, and keepeth ndt his commandments, is a liar, and the truth is not in him {g). Hence is David's exhortation to Solomon. And thou Solomon, my fori, know thou the God of thy father, and feme him (h). The more a man knows of God favingly, the more he will love him -, and the more he loves God, the more will he ferve and obey him. Therefore Jofiah's obedience is noticed by the Lord as an evidence of the right know- ledge of him. He judged the caufe of the poor and needy, then it was well with him : was not this to know me, filth the Lord[i) ? Without gofpelrobedieuce, a profeiTed Chriitian knows no more of God favingly than a mere Heathen. Well then, what influence hath your knowledge of God upon your life and practice ? Alas, many are Chriltians in knowledge, but Pagans in life; they profefs to know God, but in their works deny him. Such know nothing of God as they ought to know. But if your knowledge of God engage you in the ferious ftudy of a gofpel-converfation ; if it quicken you to univerfai and fincere obedience ; then is it of a divine ftamp and original. 5. 'lhe faving knowledge of God draws the foui to an imitation of him, and transforms it into his likenefs. When the glory of God is (cen in the glafs of the gofpel, there is a divine beauty conveyed to the foul. We all, fays the a« pottle, with open face, beholding as in a glafs the glory of the Lord, are changed into the fame image, from glory to glory, even as by the Spirit of the Lord (k). The gofpel is.fuch a glafs, •as not only reprefents the object, but changes the foul in- to its image. The faving knowledge of God firft begets love to him; and then love itudies to draw the picture of the party (g) 1 John ii. 4. (h) 2 Chron xxvin. 9. (/-) Jer. xxii. 16. \k) 2 Cor. iii. 18. of the Knowledge of God 4 7 party beloved. Well then, doth your knowledge of God quicken you to the ftudy of mpre conformity and likenefs 10 him ? Is it your earned defire and endeavour to be holy as he is holy, to be merciful as he is ? Do you vent your love to others in imitation of his love to you ? Do you know ChrilVs holinefs, meeknefs, humility, and felf-denial, fo as to write after this copy, by ftudying to be holy, meek, humble and felf-denied, a« he was ? Then it is a faving knowledge. 6. The faving knowledge of Gad warms the heart and af- fections toward God and Chrift. This fpiritual light cannot be without a fpiritual heat. The light that mines- in the head, kindles a love to God in the heart. It ie faid of the two difciples going to Emmaus, 'Their eyes were opened, and their hearts burned within them (/). And the apoftle tells us, He that loveih not, hioweth not God ; for God is love (m). If the want of love to others, much more the want of love to God, is an argument that we do not know him favingly. Such as know God favingly, have feen him in the light oi his own Spirit, and have got fuch a difcovery of his glory, excellency and beauty, that their fouls cannot chufe but love him, and delight in him. Well then, what love have )ou to God ? What defires after the enjoyment of him ? What delight in your approaches to him ? Doth your know- ledge of God kindle defires, and holy afre&ions, and heart- breakings for him ? Alas, many pretend to know God, but they love other things better than him, and have more ar- dent delires after the world than ever they had after God. But if your knowledge of God warm your heart, and en- liven and quicken your affe&ions after God and Chrift, then it is faving. 7. The faving knowledge of God is a reforming know- ledge*, and not informing only. To this purpofe is that which the apoftle fays, But ye have not fo learned Chrijl : If fo be that ye have heard him, and have been taught by him, as the truth is in J ejus : That ye put off coneerning the former conver- fatioiiy the old man, which is corrupt according to the deceitful lufls ; and be renewed in the fpirit of your mind («). If you have been taught of God, and know him favingly; then you have fo learned Chrift as to put off the old man with his deeds. You never knew God aright, unlefs your knowledge reform your drunkennds, profane fwear- (/) Luke xxiv. 31,32. (w) 1 John Iv, 8. (*) Ejgrh iv. 20, 2 1 ; Ji. 48 Of the NeceJJlty and Excellency ing, Sabbath-breaking, and other abominations. Gifts in the heal, without grace in the heart, will not avail you. Others are ignorant of God in their minds; but you deny him in your lives: They fufpecl the truth of religion, but you deny the power of it. It is moft certain that you know nothing of God favingly, unlefs your knowledge re- form your hearts and lives. Ufe 5. For exhortation. To fuch of you as have the fav- ing knowledge of God. Hath God given you an heart to know him ? Hath he mined into your hearts to give you the light of the knowledge of the glory of God in the face of Chrift ? Have you a humbling, transforming, heart-affect- ing, reforming and practical knowledge of God ? Then let me exhort you to thefe following duties. 1. Admire the grace and goodnefs of God to you. Many of you to whom God hath given an heart to know him, are but babes in comparifon of many others : Yet God hath re- vealed fuch things to you as the wifeft in the world never knew. Now, that God mould pafs by fo many wife and learned men, and reveal himfelf to the like of you, O what a wonder of free and fovereign grace is here ! The children of God are often made to admire this. Lord how is it that , thou wilt manifefl thyfelf unto us, and not unto the. world (0) ? Well then, let this be matter of admiration to you. It will be fo in heaven : And how fweet is it to begin heaven's work here on earth. 2. B!efs God and be thankful. It is given unto you to hiow the myjteries of the kingdom of heaven (p). The greateft car- nal fcholar that ever was, never had one fuch apprehenfion of God and divine truths as you have. Therefore give thanks to God, as our Lord did : I than thee, O Father* Lord cf heaven and earth, that thou hafl hid thefe things from the wife mid prudent, and haft revealed them unto babes (q). If the day- ftar had not arifen in your heart, then you had perifhed for ever in your own dreams and delufions. Therefore, though it be little, yet if it be a true and faving light, blefs God for it. Shew forth the praifes of him that hath called you out of darhiefs to his marvellous light (r). 3. Comfort yourfelves in God. Your faving knowledge of God is an evidence of a gracious (late, a fpecial gift of God's love to you, and a fure pawn and pledge of future glory, (0) John xiv. 23. (p) Matth. xiii. u. ,(7) Matth. xi. 25* /r) 1 Tct. ii. 9» of the Knowledge of God. 40 felwy. What would you have more than eternal life? Here it is. This is life eternal, that they might know thee, SgrV, (j). The leaft fpark of faving knowledge is a pawn and pledge t>f more : For he that hath begun a good work in you, will per- forin it until the day of J ejus Chrifl (/). Therefore* comfort and blefs yourfelves in God. Blefled are your eyes, for they fee. If Chrift were here in the flefh, he would blefs you, as he did Peter j Blefled art thou, Simon Bar-jona : For Jlefh and blood hath not revealed it unto thee, but my Father who is in heaven (u). 4. Mourn over your remaining ignorance of God. All that you know of God is confiderably lefs than what you are ignorant of. O how fmall a portion do you know o£ him? Ponder thefe two things. 1. God's incomprehensible nature. He dwells in that light that is inacceffibie, and clothes himfelf with light as with a garment. He makes darknefs his pavilion and fecret place (x), His name is fecret, and wonderful ( y). What is his nam*, or his Son's name, if thou canjl tell (2) ? 2. Your own blincinefs and incapacity. The fcales fall off from your eyes only by degrees, fo that much of your natural blindnefs dill remaineth. Hence, you fee but darkly, and know but in part (a). All that are iavingly enlightened, go mourning to their graves over their blindnefs and ignorance. 5. Grow in the knowledge of God. This is called afil- hiving on to know the Lord (b). Be always making progrefs. Leaving the principles of the doclrine of Chrifl, let us go on unto perfection (c). Let your knowledge be like the Jhining light f thatfuineth more and more unto the perfect day (d). There is a ripe age and a manly ftature in understanding that you fnould aim at. In under/landing be men (e). Even the glo- rious angels, who know much of God, do (till defne to know mere. Therefore after the apoflle had fpoken g£ the glorious myfteries of the gofpel, he adds, Which things the angels defire to look into{f). Study to imitate them in their iiearch and inquiry into gofpel truths and myfteries. This h necefTary to your growth in grace. Hence the apcftle exhorts, But grow in grace, and in the knowledge of our Lord and Saviour Jefus Chrifl (g). Vol. I. N°. 1. G 6 Improve (r) John xvn. 3. {£) £hil. i. 6. (u) Mat.xvL 17. (if) Pfak xviii. 11. (v) Judges xiii. 18. (z) Prov. xxx. 4. (a) l Cor* Xiii. 12. {b) Plof vi. 3. (c) Heb. vi. 1. (d) Prov iv. lb', {e) 1 Cor. siv< io. (/} 1 Ptt. i. H- [g] 2 Pet. iii. 18. $0 Of the Neceffity and Excellency 6. Improve your knowledge of God by walking fuitably and anfwerably thereunto. Take heed of fiftning againft knowledge. Nothing doth fo break the bones, and fcourge the foul with remorfe, as fins againft light. And fins of omifiion are aggravated by knowledge, as well as fins of commiffion. Therefore take hee-d, not only of committing fin, but of neglecting duty, againft your light. Walk in the light (h). A mafter doth not fet up a candle that the fer- vants may be idle, but that they that are in the houfe may work : So, God having fet up fuch a light in your foul, be diligent about your Matter's work and bufinefs. 0 houfe of Jacob, come ye, and let us walk in the light of the Lord (;). 7. Long to be in heaven. It is but a fmall meafure of the knowledge of God that you have here; but in heaven it will be perfected. O v/hat a vaft difference there is between any knowledge of God you have here, and that knowledge of him that you fhall have hereafter 1 In this life we have but a dark fight of him through the glafs of ordinances; but then we fhall fee hirn immediately, without any intervening mediums : For now we fee through a glafs, darkly : But then face to face : Now we know in part, but then fhall we know even as alf we are known (k). And if it be fo defirable to fee God in the glafs of ordinances, wherein fo little of his glo- ry doth appear ; what then will it be to fee him immedi- ately, and face to face ? There the light fhall dart imme- diately upon the foul, without a reflection from a glafs. As the underftandings of the glorified faints fhall then be dilated and ftrengethened ; fo God will make out himfelt to them in the utmoit latitude that they are capable of. O long for that happy ftate. Certainly, we fhall need no more to make us happy, but once to fee the face of God. As for me, fays the pfalmift, / will behold thy face in righteoufnefs : I fhall be fatisfed, when I awake, with thy likenefs (/). Ufe 6. For comfort. To fuch of you to whom God hath given an heart to know him, who have any meafure of the faving and practical knowledge of God in Chrift, there are only two things I propofe for your comfort. i . You know more of God than all the carnally wife men in the world do. The moft knowing among carnal men, know God only by a common illumination : But you know him by a divine infufion. God hath left many wife men with (/>) 1 John i. 7* (/) Ifa. ii. 6. (k) 1 Cor. xiii. 12. ^/jiTaUxv-M. wit. of the Knowledge of God. 51 with their blind eyes in the dark : But he hath fhined into your hearts. 2. That knowledge of God which you have is a fpecial covenant blefling, as I have already cleared from this text, and is therefore an undoubted evidence of your covenant intereft. It is a fure mark of a gracious ftate; a gift of the Spirit -, a fpecial gift of God's love and favour ; a greater evidence of God's friendship and refpecl: to you, than if he had given you the whole world befides. Therefore, though much darknefs and ignorance yet remain, which is very grievous to you ; yet it is comfortable $hat Chrift pities you, and is ready to relieve you in your bewailed ignorance of God : For, he hath companion on the ignorant y and on them that are out of the way {m). (m) Heb. v. 2. DISCOURSE II. Of the Being of God. SERMON V. Heb. xi. 6. He that cometh to God mufl believe that he if. THE apoftle having, in the latter part of the preceding chapter, fhewed the believing Hebrews, that faith was a fpecial mean of their perfeverance and conftancy in their Chriftian profeffion, notwithstanding of all their trials, he doth, in this eleventh chapter, illuftrate and confirm the excellency and efficacy of faith, by divers inftances of the power and efficacy thereof in particular perfons^ whofe ex- ample in believing he propofeth unto thefe Hebrews for their imitation. Having firft fpoken of the faith of Abel, the fecond inftance he adduceth is that of Enoch, the end and reward of whofe faith was his tranfiation : Which he proves thus, becaufe before his tranfatim he had this teftimony that hepleafed God; but without faith it is i?npoJJible topleafe him. And that it is impofiibie to pleafe God without faith, h« proves by giving inftance in fome foundation-truths, the belief whereof is absolutely neceii that diligently fetk him. Iu the text, we have thefe two things. \. The fubjec~l or perfon fpoken of. He that cometh t& God. By whom, as appears from the context, we are to underfland him that pleafeth God, him that hath accefs to God's favour, and is accepted with him. Elfewhere, in this epiflle, by coming to God (a), is underflood, our drawing near to him in the duties of his worfhip. Therefore fuch as are called comers, verfe ift, are called tuorfhippers, verfe 2d. But both thefe may be implied in this phrafe; and fo, by him that cometh to God, underiland, him that draweth near to God in the duties of his worfhip, and would worfhip God, fo as to be accepted of him, and have communion with him. 2. What is required of fuch an one? what mufl he do? He mufl believe that he is. That is, he mufl believe the being or exiflence of God. The apoftle doth not, in this verfe, mention all that is necefTary to be believed, in order to our coming to God, and our acceptance with him in our worfhip % he only mentions what mufl firfl be believed, as necefTary to any a£t of worfhip or obedience to God : We muft believe that God is, and that he is a rezuarder, &c. That as, we mufl believe his being and bounty. This mufl be be- lieved at leaft, and believed in the firfl place, if we would worfhip or pleafe God : But this is not all that muft be be- lieved.' What more is required, is elfewhere declared in the holy fcriptures. The doclrine 1 fhall fpeak to from thefe words, is this. This principle, 'That God is, is the firfl principle of faith, and- the firm belief thereof is neceffary to all our worfljip. In profecuting this doctrine, I fhall fhew, 1. How this is a point of faith, That God is. 2. That it is the firfl principle of faith. fc 3 . What necefjitj there is of proving and demonfl rating this>, truth. 4. By ivhat arguments it may be evinced. 5. I ihali apply the doclrine. Firfl, Let me fhew, how this is a principle of faith*, Thai God is. For feeing the being of God is known by the light of nature, and confequently is an object of natural know- ledge, 0) Heb. x. 1. Of the Being of God. 53 ledge, bow then is it here propofed to our faith, which is merely of things fupernatural, and known only by revela- tion ? I anfwer, in thefe three particulars* 1. The fame truth may, in clivers refpects, be an object both of faith and of reafon ; when that which is difcovera- ble by natural reafon, is more clearly and diftin£t.ly pro- pofed to faith by divine revelation. As for example, the creation of the world, of which the apoftle fpeaks here, verfe 3d, 'Through faith we undeifl and that the worlds were framed py the word of God. We underftand this, even by natural reafon ; but we underftand it more clearly and diftinclly, by faith founded upon divine revelation. In this cafe, though a man aflent to a truth on principles of reafon •, yet the new evidence given to it by divine revelation, confirms his mind more in the perfuafion of it. So here, the being of God is an article, both of our reafon, and of our faith. It is an article of our reafon, as it fhines forth to us in the crea- tures 5 and an article of faith, as it breaks forth upon us in the holy fcriptures. It is true, faith is properly only of thefe things that are above reafon, and depend merely upon revelation ; what is demonftrable by nature's light, is pro- perly an object of reafon : Yet in regard of the new and clear evidence given to it by divine revelation, it is alfo an object of faith. 2. There is a great difference between afTenting to a truth, upon principles of reafon, and affenting to the fame truth upon divine revelation. A man may yield a moral and tranfient atlent to the being of God on principles of reafon; but he cannot yield a fpiritual and faving fixed aflent to it without faith. A\re mult have a divine revelation, ere we can favingly believe this truth, That God is. 3. The apoftle is here fpeaking of fuch a belief of God's being, as encourages finners to come to him, and is founded on divine revelation. He that cometh to Gody muji believe that. he is. That is, He muit believe that God is in fuch a man- ner as he hath revealed htmfelf in the holy fcriptures ; viz. One in three Perfons : For, if we imagine a God out of a Trinity, we form an idol to ourfelves. Therefore, it is ob- fervable that the apoftle doth not fay, he that cometh to God9 muji believe that there is a God; but muit believe that he is : That is, He muft believe, that be who is one in three perfons, hath a being and exiftence. And agreeable hereunto is that which our Lord fays, in his prayer to the Father, This is fife (£) John xvii. 3. 54 Of the Being of God. life eternal \ that they might know thee the only true God (b). He who is God the Father, Son and Holy Ghojl, one in three perfons, is the only true God. So that we do not believe the exiftence of the only true God, uniefs wc believe the ex- iftence of that God who is one in three perfons : And. the belief of this is founded only upon divine revelation. Second, I fhali next (hew you that this is the firft principle cf faith, That God is. It is the fupreme truth, and funda- mental to all religion. The main work of religion is to draw our fouls to God ; and the chief ground and reafon for this, is the truth of his being: Therefore, uniefs we be- lieve his being, all religion falls to the ground. The belief of God's being is fudamental both to faith and worfhip. i. To faith. All the truths of religion fpring from this as their common principle: And ail our doubts arife from the want of a firm belief of the being of God. 2. To worfhip : For he that cometh to God, muft believe that he is. If we have not right notions of this truth, we cannot perform any worfhip or fervice to God *. We muft firft believe that God is, clfc we can pay him no homage. Without the belief of this, all worfhip would be but a foolifli cuftom and empty for- mality, and all religion would foon be abolifhed : No man would be touched with any care of religion, or concern to have the favour of God. On the other hand, all a&s of worfhip would be managed with the more awe and rever- ence, if once this principle were firmly hid up in the heart, That God is. Third, I proceed to {hew what neceifity there is, of prov- ing and demonftrating the exiftence of God. Some think this unneceffary, becaufe it is the moft manifeft, clear, and evident truth in the world ; and becaufe it is fo univerfaily owned and believed. But the proof and demonftration of this principle, That God is, is neceflary upon thefe accounts. 1. Becaufe, as I have {hewed, it is fundamental to all re- ligion. Therefore it muft be laid as the foundation of all our worfhip and approaches to God ; and firmly laid, as foundation ftones ufed to be. The whole building totters, if the foundation be out of courfe. This being the fupreme truth, and fo fundamental, it ought to be laid up with the greater certainty and affurance, and our belief of it ought to be founded on undeniable evidence. 2. Becaufe of the great growth of atheifm in the gene- ration wherein we live. No difeafe is fo univerfal, and fo hardly cured as this is. It is indeed difguifed under feveral (hapes, * Primus^sft deorum cultus Den credere. Sen. Of the Being of God. 5$ fhapes, and is not openly avowed and profeffed : Yet fwarms of atheifts are more obfervable in our time than in any age palt. Scoffing at religion, and bare-faced debauchery, do evidence, at leaft, a carelefs belief of this truth, That God it, And fuch kind of furmifes, that there is no God, arife in the hearts of many in whom they do not grew to fettled atheifm. The fad, fays the pfalmift, hath /aid in his heart, there is fiA God (c). And the context there is quoted by the apoftle* to prove the natural degeneracy of all men {d). Every un- regenerate man is a kind of atheift. There is fomething in his heart that is ever riling up againft the being of God : A root o*f atheifm that fometimes fprings up in foolilh imagi- nations, inordinate affe&ions, and fecret wifhes. Yea, there is fecret atheifm in the hearts of the beft. The children of God are fomes affaulted with this temptation, Is there a God? Atheiftical thoughts and fuggeftions do often haunt them. Therefore it will not be loft labour, to fettle the belief of this fupreme truth, that the light of it may reflect upon our confidences, and that we may batter down the atheifm that is in our hearts. 3. To revive the remembrance of God in our mindt. Alas, we are apt to forget him. Wicked men are defcrib- ed by this; they are called fuch as forget God (e). Yea, good men do not meditate and think of God with that frequency they ought to do. Alas, we fatisfy ourfelves with carelefs, flight and tranfient glances, and do not fettle in the thoughts of God. Thought* of him do fometimes rulh into our minds ; but, like unwelcome guefts, they are not entertain- ed there : Why ? What is the caufe ? It is becaufe the truth of God's being is not fo charged home upon the heart as it ought to be. It is faid of the wicked man, God is not all in his thoughts (f). Some render the words thus, all his thoughts are, that there is no God. The one maketh way for the other. Therefore it may be of great ufe to profecute this argument a little, that your minds may be held in the view of this truth, and that you may enlarge yourfelves in the thoughts of God. 4. This cannot but be fatisfying to ferious Chriftians. Some 0/ you have, through grace, chofeii God for your God at*d portion. Your hearts are fet upon him, and your deiircs are carried out after him, and your delight" is in him. You have (c) Pfal. xiv. u (d) Rom. Hi. 10. (e) Pfah L 2*. (/) PlaLx.4. t& Qfithe Being of God. have taken him for your all, and refolve to feek all yciir happinefs in him, and have counted all things but lois and dung for him. Now, it cannot but yield great fatisfattion to you, to take a view of thefe convincing demonstrations, that reafon affords of the being of that God whom your hearts have centered upon. O, how refreshing muft it be, to fee every creature juftify you, in your owning, choofmg and adoring him ! Fourth, I go on to (hew you by what arguments we may prove and evince this fupreme truth, That God is. And I premife, that this truth is demonftrable by natural reafon : therefore the holy fcriptures do often fend us to take a view of the creatures for a difcovery of God y and the a- poftles drew arguments to prove the being of God, from to- pics of nature, which they would not have done, if this truth were not demonftrable by natural reafon (g). Hence it is* as a noble author obferves f, that God never wrought a mi- racle for evincing his being againft any atheiif. Indeed, miracles, when they are wrought, are evident demonftra- tions of the being of God : But the working of them was never defigned, but for the confirmation of fupernatural truths. I now proceed to the arguments for proving the exiftence of God : and I mail but hint a little at thefe that are largely handled by divines on this fubjecl:. Arg. i. From the works of creation. The apoftle tells us, The invifible things of Gody from the creation of the *uorkt9 are clearly fceny being underflood by the things that are made, even his eternal power and Godhead (h). That is, The invifible per- fections of God are in a fort made vifible to us in the works he hath made. So the pfalmift tells us, The heavens declare the glory of God : and the firmament fljeiveth his handiwork. Day unto day utter eth fpeech , and flight unto flight JJjeweth know- ledge. There is no fpeech, nor language , where their voice is not heafd. Their line is gone out through all the earth, and their words to the efid of the world (i). The world is fometimes compared to a book, and fometimes to a preacher, It is like a great print-book, wherein God hath fet forth himfelf : and the great diverfity of creatures in it are as fo many letters, out of which we may fpell his name* And they preach ta us ti>e being of God. Efpecially the vifible heavens, the vaft firmament, -f- Bacon's EfTayg. (g) Rom. i. 19, 20 Ad. xiv. 15, 16, 17. [/>) Ra;*. h T:?. (/) rr*i. xix, 1, 2, 3, 4. Of the Being of God. 57 luTii anient > with all its curious furniture, of fun, moon, and (tars, do objectively declare to us the giorious perfections of God, his infinite power, wifdom,and goodnefs And they i'peak and preach plainly to all nations in their own language, God's attributes are glorious, and his name excellent in all the earth (k). Yea, God is feen, not only in that glorious ca- nopy of the vifible heavens, but in every infect f, and in e- very pile of grafs ; as the image of a prince is itamped 011 a penny as well as a greater medal. Let it be confidered, that the work), and all the creatures in it, miift be from fome caufe : For, as they had a begin- ning, and could not be from eternity, feeing their duration is meafured by time, which cannot be infinite ; fo they could not give a being to themfelves, feeing nothing can act. before it is. And as they mud be from fome caufe ; fo no crea- ture could be the caufe, feeing it is a work of infinite power, to create of nothing, or to give a being to things that had no being before. And if it could be fuppofed that a crea- ture could be the caufe of the production of the world j yet the oAue(lion wouid (till return, whence that creature had its being, feeing it could not give a being to itfelf. So that we mult come at laft to fome Firft Caufe, even an infinite, eternal, and independent Being, who hath his being of him- felf, and is the Author of being to all other beings, and that is God. This is yet more evident % from the beauty and harmony of all the parts of the world j their fubierviency one to ano- ther ; and the admirable variety and diverfity of the crea- tures. But I may not here infill on thefe things. Let me argue a little more particularly from the creation of man. Man is the epitome of the world, and contains in himfelf the fubftance of all natures. All the perfections of the feveral natures in the world are gathered and. meet in him. In his foul, he partakes of heaven -, in his body, of earth. In him is the life of plants, the fenfe of beads, and the intellectual nature of angels. Particularly, 1. Confider the fabric of the body. It is formed like an admirable piece of architecture. \Ve are fearfully and -wonderfully made (/)'. Vol. I. N°. 1. H Man's f Prefentcmq; rcfert quceVihet hsrba Deum. % Ejfe pr cefantemaliquam xternantque HAturam^ 6" earn fufpici- ehiaih adorandamq; hor?iinum generi, prdohritudo Mundi ordc^ue m ciielcfliUm co^lt confileri, Cic. dc Divinat. L 2. {k) PUL viii. iM (/} Plfr c%xv*. 1 4,. 15. $% Of the Bang of God. Man's body is curioufly and cunningly wrought, with nerve?, veins, arteries •, like a piece of embroidery or tapeftry. In- deed, the artificial ftructure of the body, the elegancy of ail the feverat parts, the proper fituation of them, their propor- tion one to another, and their fitnefs and ufeftflnefs for their Fetetfal functions, do loudly proclaim the infinite goodnefs, power and wifdom of the Creator, and that none but God could frame it. Add to all this, the great diverfrty of faces and features among men, without which there could be no government, no commerce, no preservation of property, nor execution of juftice. 2. Confider the nature of the foul. The noblenefs and excellency thereof, do plainly mew that it is of a divine original: For it is fpiritual and immortal. The foul rs the greateft glory of the lower world. And, as one fays f, there feems to be no more difference between a foul and an angel, than between a fword in the fcabbard, and when it is out of the fcabbard. Confider the vaftnefs of its capacity. It is fuited to all objects, as the eye is to all co- lours. Confider alfo the fwiftnefs of its motion. There is nothing fo fwift in the whole courfe of nature. The fun runs round the world in a day ; but the foul can run through the world in a moment, and on a fudden think of things that are a thoufand miles diftant. Certainly, fuch a noble being cannot be the effect of any material caufe. Such a fpiritual nature muft proceed from a higher fpirit than itfelf, and of a tranfeendent perfection above it. 3. Confider the union of both. That fuch a noble being as the foul mould be an inhabitant in fuch a tabernacle of clay ; that a body in itfelf as vile and dull as earth, and a foul of fuch a noble and ac- tive nature ; an earthly bedy^and an immaterial foul, mould be linked together by fuch a itrait union : this mud needs be the effect of an infinite power. Who but a God could fo elofely unite fuch different fubftances ? When we confider all this, we muft own that there is a God that made us, and not we ou-rfelves. We need go no further than ourfelves to behold a God : fo that we mult flee from ourfelves before we can put off the notions of a Deity. SERMON VI. Arg. 2, "fT^GM the works of providence. Even fuch of J/ the creatures as are deftitute of knowledge and imderfhnding, and fo cannot be fuppofed to move by any counfel I More. Of the Bang of God.- 59 counfel of their own, do yet purfue and attain their end* ; which plainly fhews that they are under the wife government of fome Supreme Being. Again, the comely and beautiful order, and the fweet harmony and agreement of fuch things as are of different and defiru&ive natures, are plain eviden- ces that there is a powerful and wife God that governs and guides them all : For all would run into diforder and confu- fion, if not prevented by the art and care of Providence. Sometimes we are awakened by fome notable effects of Providence : Such as miracles, which are beyond the reach of nature, and muft therefore be the effects of a Power fu- perior to nature ; wonderful deliverances of perfons, focieties and nations, when they have been on the very brink of ruin ; extraordinary judgments on wicked and abominable finners ; (trange difcoveries of fecret murders and bloody plots ; the bridling the paflions of men for the prefervation of human focieties. Thefe and many other things are unaccountable, unlefs we have recourfe to a Supreme Being. Arg. 3. From the confent of all nations. We never read or heard of any nation fo barbarous, who acknowledged not a God. Rather than have no God, they would have a falfe God. And fo many nations could not have been fo eafily deceived by forged deities, if they had no notion of a real one. Yea f , even the moft barbarcus nations, that have lived in defarts, moft abftracted from human fociety, free from all traffic and commerce, and without law and govern^ ment, have had a fenfe of a Deity. And though there have been irreconcileable enmities, (harp quarrels, and bloody wars, between kingdoms and nations, about other opinions; yet this, of the exiftence of God, was never the fubjecfc of contention. Now, that which is fo univerfally contented unto by all nations, muft needs be a dictate of nature, and confequent- Jy a certain truth p For fuch a confent could not be the effect of mere tradition, which leaves men in great uncer- tainty, and never (hikes deep upon their minds ; nor the ef- fect f Nulla gent eft tarn fsra etiamf ig- nore? qua km Deum habere deceaf, tamen% habendum fciat. C;c. L.. I de Legib. Nulla gens ufquam eft adeo contra leges morefque projefia ui non aliquot Deo 1 ere tat, Seneca Ej>. J Omnibus innatum, 6 quafi infculptum eft, ejfe Ueos. Qlc de mi. Deor. 6o / Of the Being of God, it€t of a mutual intelligence between governors, to keep the people in awe, as atheifts pretend, feeing fuch an intelligence, whether by a joint aflembly, or by a mutual correfpondence, is utterly unaccountable. Arg. 4. From confeience. The very Heathens had a conference, which did fometimes accufe> and fometimes excufe-, them {in). It is very plain, that there is in men fomething that will check and chide them for fin ; yea, for fecret fins, and fuch are beyond the cognizance and vengeance of men. Yea, fears and terrors of confeience, in finners, have fome- times arifen to that height, that they would have reckoned. it a favour to be put to death by men ; yea, have fometimes laid violent hands upon themfelves f. And fuch checks and tenors of confeience are to be found even in the ftouteft fin- ners, and in men in high place and power in the world ; yea, in direct atheifts ; fo that no human art or endeavour could totally free them from thefe terrors p Some men do what they can to fmother their fears, while they wallow in fin, and fpend their days in carnal mirth : Yet there are hidden fears which they cannot altogether extinguifh ; and thefe hidden fears are revived, whether they will or not, when the hand of God is upon them, or when they are alone, or when they ■are on the confines of eternity. Certainly thefe things prove the being of God : For they muft needs arife from the fecrec fenfe of fome Supreme Being, who knows and obferves, and will call finners to an account. So that God hath not left himfelf without a witnefs in mens' own breads : Yea, every man's confeience is as a thoufand witnelles of the being of God. Arg. 5. From experience: Such as the accompliihment of prophecies, and the prediction of things hundreds of years before they came to pafs. Cyrus was foretold by name an hundred years before he was born, and Jofiah about three hundred years before he was born (n) And the cafting off of the Jews, and calling of the Gentiles, were foretold many hundreds of years before they were accompliihed. Now, that j- Si honejfn funt qua: facij, omnss fciant : Si turpia, quid re- fert neminem Jcire, cum tujcias : 0, te miferum ft contemnies huhc iejiem. Sen. Ep. J Prima <6 maxima peccantium p#na eft peccajfe ; fecunda fanes premunt ). Another experience that proves the being of God, is the reftraint that is upon devils and evil fpirits. That there are fuch, is apparent from blafphemous injections, and the prac- tices of witches and conjurors. Now, fuch is their power that they are able to deitroy all mankind in a little time ; and fuch is their nature, that they want not will to do it : Therefore, that it is not done, can be afcribed to no other caufe, but a higher power that reilrains and over-rules them. God fufFers them now and then to difcover and vent their malice, that we may know by whofe jroodnefs we all fubfift. Another experience is the power of the word of God, in breaking in upon the hearts and confciences of men (q). To which we may add, the gracious experiences of believers, in God's hearing their prayers ; relieving, fupporting, quick- ening and refrefhing their fouls ; healing their fpiritual dif- eafes and diftempers ; and many other gracious experiences, whereby believers do fenfibly feel that God is. Arg. 6. From thofe vail and boundlefs defires that are in the foul of man after fome fatisfying good. There he many that fay, Who willjbew us any good (r) ? There are in the foul infatiable defires after happinefs, contentment, and fatis- fa&ion, which it cannot find in worldly things ; for it finds an imperfection in all things here, and is therefore, in the greateit affluence of worldly comforts and enjoyments, ft ill purfuing after fomething die to content and fatisfy it, and can never be at reft. Now, thefc defires argue that there is in the foul fome notion of a perfect Being, that can con- tent and fatisfy it. And indeed, if there were no fuch Be- ing, the nobleft creature in the world would be moil mifer- able. For other creatures obtain their ultimate defires ; then are filed with good(s) : therefore, if there were nothing able to (o) I fa. xli, 23. (/>) Ifa. xlvi. 9, 10. U) 1 Cor. xiv. 25, (r) Pfal. iv, 6. (/} ft], civ. 28, € 2 Of the Being of Gsd. to fattsfy the raft defires of the foul, man would be in a worfe condition than any other creature. Seeing the foul cannot reft but in that which is infinite, there mu(t be fome- thing infinite for it to reft in. Arg 7. From the holy fcriptures. The argument is, There is fuch a book as the holy fcriptures ; therefore there muft be a God. I take this to be a very ftrong argument. If there were no God, this book of the holy fcriptures could never have had a being, feeing no creature nor company of creatures could be the author of it. The holy fcripture bears a clear ftamp and imprefs of God upon it ; and haih in it fuch lively marks and characters of a Deity, as are not to be found in all the works of nature. And, to fpeak with our Confemon of Faith, The heavenlinefs of the matter, the ef- ficacy of the doElrine, the majejiy of the file, the confent of all the parts, the fcope of the whole, f which is to give all glory ts God J the full difcovery it makes of the only way of man' }s falva- tion, the many other incomparable excellencies * and the entire per- feclion thereof, are arguments, whereby it doth abundantly evi- dence it/elf to be the word of God f . Thefe are plain arguments of the divine defcent and original of the holy fcriptures, and that there is an infinitely wife and holy God from whom they proceed. Fifthly, I come, in the Jaft place, to make application of this doctrine. Ufe 1. To confute and reprove all atheifts, who either de- ny the being of Go<4> or wilh there were no God, or live as if there were none. So that there are three forts of atheifts. 1. Atheifts in opinion. 2. Atheifts in affection. 3. Atheifts in life and conyerfation. And becaufe of the great growth of atheifm in the gener- ation wherein we live, I (hall fpeak a little upon each o£ thefe. Firjl, There are atheifts in opinion. And thofe again are of two forts : There are direft and indirect atheifts. 1. Indirect atheifts are they who afcribe fuch things to God, or deny fuch things of him, whence by confequence his very being is denied. As, 1. When men deny his providence or care of human affairs, bounding him in the heavens. 2. When men deny any of the glorious perfec- tions of his nature *, as his orqnifcience, juftice, mercy, holinefsj k f Chap i. Art 5. Of the Being of (led. 6$ nolinefs, or any other of his attributes. Now, fuch as de- ny God's providence, do in effect deny his being, feeing they ftrip him cf that wifdom, goodnefs, mercy, juftice and righteoufnefs, which are the glory of his Deity. And he that denies any of his eflential attributes, may be faid to deny his being, becaufe he cannot be conceived without them. To deny the juftice or holinefs of God, is virtual- ly to undeify him ; feeing he could not be God, if he were not a juft and holy God. 2. There are direct atheifts, who do plainly and direct- ly deny the divine Being. This is abfolute atheifm. Some think it potfible that there may be fome atheifts in opinion for a time, though very few. But I humbly conceive that there are none directly and purely fo, who do conftantly believe that there is no God : Yea, that none, at any time, can be certainly and firmly perfuaded in their own minds that there is no God. Indeed, fome few have profeffed atheifm, and openly de- nied the being of God with their mouths. But fuch fpoke what they wifhed, rather than what they thought and firm- ly believed. Hence it is, as a noble author obferves *, *' that fi none deny there is a God, but thofe for whom it maketh ** that there were no God." And though men may fmother in themfelves the notices of a Deity, and tamper with their own hearts, to bring them to fuch a perfuafion, that there is no God; and endeavour to perfuade others of the fame: Yet I verily believe that f the greatefl abfolute atheifts that ever were, could never bring their hearts to a fettled firm belief and perfuafion, that there is no God ; but were, at "leaft fometimes, under the convictions of a Deity: For it is impoflible for men utterly to deface and blot out thefe im- preflions and characters of God that are naturally engraven upon their hearts. 1 hey may as foon defpoil themfelves of their own humanity, as they can ftifle all fentiraents of the being of God. Even they that dare to deny a God with their lips, do yet let up fomething or other as a God in their hearts. But, though thefe things be true, yet there ane two forts of fpeculative atheifts in the world ; and oh, that there were not too many in the generation wherein we live. (i.) Some * Bacor/e Efliys. f Menthmtur qui dicunt Je non [entire ejl- Deum ; nam etft ti- ll affirment intsrdiu, noftu tamen hjk't dutitanl. Sea. 64 Of the Being of God. (i.) Some arc atheifts by ftudious and earneft endeavc They labour what they can to blot out of their minds the impreflions of the being of a Deity, and to make themfelves believe there is no God. They do even itudy atheifm. Though they cannot utterly raze out the notions of a God in their minds ; yet they make it their work and bufmefsfo to do. And in this they have a curfed fuccefs : For the fenfe of God wears off their hearts in a great meafure ; andy in the juft judgment of God, the impreiiions of his be.ing'ars much defaced. But what is it that moves wicked men to this? I anfwer, love to carnal liberty and licentioufnefs : For having given up themfelves to the fatisfying of their bafe and brutifh lulls, they would gladly perfuade themfelves that there is no God, that they might commit all manner of fin and wiekednefs with an uncontrolable liberty. They would gladly beiiev: that there is no God, that they might not be men, but beaits and labour to reconcile their principles with their practices that they may enjoy their lulls without disturbance. And alas, thefe dregs of time in which our lot is fallen, afford us many of thefe rnonliers. (2.) Others are atheifts by profeffion. They do plainly profefs atheifm, and deny the being of God. Oh, how fad and lamentable is it that this facred truth, confented unto by all nations, and which is the bond of human focieties, and the fource of all order in the world, mould be denied by fome with a bare face, and difputed againft in companies, even in reformed churches ! And that, under fuch a clear gofpel light, there ihould be found fuch monfters in human nature, who utter fuch horrid difcourfes in their private cabals, concerning the ever bleffed God and our Lord Jefun Chrift, and concerning the devil, and heaven and hell, that the very report of them might make your hair to ftand, and your hearts to tremble. And may we not fake oecafion from this to admire the patience of God, in bearing with fuch vile wretches, and that the earth doth not open her mouth and fwallow them up quick. But their judgment lingereth not) and their damnation jluftibereth not (t). I {hall, in a few particulars, hold forth the great evil of this atheifm, whether by ftudious and earneft endeavour, or by profeffion. 1. It is moll irrational. It is great folly. j"/:t fool hath /aid in his heart, there is no God (it). It is con- tra iT (t) 2 Pet. ii. 3. (u) Pfal xiv. I- Of the Being of Qui $$ fcrary to the ftream of univerfal reafon in the world * ; con- trary to the rational cficiates of the atheift/s own foul j and contrary to the teftimony of every creature. The atheift hath as many arguments again ft him as there are creatures in heaven and earth. 2 It is mod impious. What horrid impiety is it for men to envy their Creator a being, without whofe goodnefs they could have had none themfelves ? Yea, it is a killing of God, as much as in them lies : It is an aim at the deftrti&ion of his being. The atheift fays, upon the matter, that God is unworthy of a being, and that it were well the world were rid of him. 3. Atheifts are worfe than heathens : For, they worfhipped many Gods, thefe none : They preferved fome notion of God in the world, but thefe would banifh him both froni heaven and earth: They degraded him; thefe would deftroy him. 4. A- theifts are worfe than devils : For, the devils are under the dread of this truth, that God is ; they believe and tremble (V). They cannot be atheifts in opinion 5 for they feel there is a God, being under the fenfe of his wrath tormenting them. There may be atheifts in the church : but there are none in hell : Atheifm hath no footing there. 5. Atheifm is cer- tainly a moft dangerous evil beyond all contradiction. The atheift, who denies the being of God, or feeks to raze all notions of a Deity out of his mind, what can he gain by this but a fordid pleafure, unworthy of the nature of a man ? And fuppofe there were no God, what can he lofe but hi* flefhly lufts, by firmly believing that there is one ? There may be a God, for ought the atheift knoweth ; and if there be, what a doleful meeting will there be between God and him ? By believing and confeffing a God, a man ventures iio lofs ; but by denying him, he runs the moft defperate hazard, if there be one. 6. Atheifm expofeth a man to the moft heavy wrath and vengeance of God. What hot recep- tacles in hell muft be referved for fuch enemies of God, as ftrike and fight againft his very being ? Yea, fuch lie open to dreadful wrath here in this world. No atheift almoft can be named in any hiftory, that came not to fome fearful and Vol. I. N°. I. I untimely * Hec eft fumma delieliy nolle agnofcere quern ignorare non pof- fs Cyp. de idol Van. I had rather believe all the fables of the Legend, the Tai- inud, and the Alcoran, than that this univerfal frame is without a jF-ind. Bacon's EJfayy 16. (x) James ii. 19. •66 Of tie Being of Gad. untimely end. Atheifm tends to the overturning of human fociety, by taking off the bridle from the finful inclinations cf men : And fins deftructive of human fociety are re- markably followed with vengeance. It is a bold f:n, and point-blank again ft all the glory of God : And boldnefs in fin is a prefage of vengeance, efpecially when the glory pf God is more particularly concerned in it. I fhall now apply myfelf to the honourable magiftrates of the city *. This atheifm of which I have been fpeaking, though it be not openly avowed and profefled, yet, alas, it abounds very much in this generation and city wherein we live. A fecret atheifm lies at the root of all thefe wicked practice* that abound among us. Practical atheifm doth always fpring from an evil difpofition of heart toward God (y). Though you cannot root out the atheifm that is in the hearts of men : Yet the outbreakings thereof in mens life and practice, by bare-faced debauchery, fcofHng at religion, and other hor- rid impieties ; thefe you are called of God to curb and re- strain, by a vigorous and impartial exercife of that power and authority wherewith God hath inverted you. This city was for fome time peftered with a fet of people that pretend- ed to a fpirit of prophecy and immediate infpiration. But I verily believe, and I hope you are under the conviction of it, that their pretences and practices had a manifeft ten- dency to {hake people loofe in their belief of all divine truths revealed in the holy fcriptures, and to open a door for ab- solute atheifm and infidelity. You have {hewed your com- mendable zeal in ridding the city of thefe people ; and it is hoped, that after this, they mall find no entertainment in it. There are alfo divers places in this city, where innovations in the public worlhip of God are fet up, contrary to the word of God and the conftant practice of this church ; and con- trary to the good and laudable laws, made fince the happy revolution, for eftablilhing and fecuring this church in her worfhip, as well as in her doctrine, discipline, and govern- ment. And as it were eafy to clear, if time would permit, that the patching up the worlhip of God with the inven- tions of men, is practical atheifm j fo the endeavours ufed by * This fermon was preached before the Honourable Magifiratea snd Council of Edinburgh, in the Tron-Church, when they were going their circuit through the churches of the city, before the annual election. {j) Pfal. xiv. i. Of the Being of God. 6 J by fome to introduce the Englifh liturgy, bath a manifeft tendency to the difturbance of the peace and quiet of church and ftate. Therefore it concerns you, from a regard to the glory of God, the welfare of this church, and the peace and quiet of the city, to give yet further proofs of your zeal, in proper ways and methods, againft fuch innovations. 1 (hall conclude with a few advices with refpeft to the a- theifm, profanenefs, irreligion and impiety that abound a- mong us. i. Labour to get your own fouls fuitably afFe£ted with grief for the difhonour done to the bleffed God by thefe evils. The grief of Ezra andNehemiah made them forward to reform the corruptions that were among the people. You cannot be truly zealous for reforming thefe evils that are not burdenfome to ycur own fouls. 2. While any of you are in the government, ftudy holy magnanimity and cou- rage for God. Being to oppofe reigning vice, you need to be men of heroic fpirits. Be earneft with God for a fpirit of zeal againft the atheifm and daring profanenefs that a- bound. You are God's vicegerents, and are called gods j God hath fet his own name upon you : Therefore the glo- ry and honour of God mould be dear to you above all things in the world. In fuch a degenerate and diffolute age, you need to roufe up yourfelves to acl: vigoroufly for God, and to render yourfelves a terror to evil-doers. 3. Encourage a gofpel miniftry. If the intereft of religion fnould fink a- mong us, other interefts are like to fink with it : And how fhould the intereft of religion profper, if a gofpel miniftry be not fupported and encouraged. I hope, none of you will look on a gofpel miniftry as a burden on the city : And it is earneftly deiired and expected, both by minifters, and by the Lord's people, that in a time when there is fo great need, no unneccflary delay will be made of providing the city with more minifters, able minilters of the New Teftament ; and that, in your wifdom and zeal for God, you will ufe ail pro- per means for removing all obftru&ions to it out of the way, and which I hope the Lord will direct you unto. 4. Now, when you are to chufe magiftrates for the enfuing year, fee that you chufe men duly qualified. Have a regard to the icripture-quaiifications of good magiftrates. See that they be able men y fuch as fear God, men of truth % hating covctouf- nefs (2); atid men of courage, refolution and conftp.ncy of mind, who may fet themfelves ftedfaftly againft a flood of atheifm and irreligion. But being hopeful that you will da even (z) Exod. sviii. 2^. 68 Of the Being of God. even more than I fay, I (hall add no more, but recommenii you to the grace of God. SERMON VII. Second \r 1 ''HERE are atheifts in affection ; or in wifh and defire. Many that believe there is a God, do yet fecretly wifh that there were none. They may have atheifti- cal hearts, who have not atheiftical heads. Some take this to be the meaning of that text, The fool hath J aid in his heart, there is no God (a). He hath /aid it in his heart. That is3 he defires and wifhes there were no God : For the heart is the feat of defires. They are the fool's wiihes and defires, rather than his formal and explicit thoughts *. Such de- fires and wiihes do often lurk under fecret imaginations* when men pleafe themfelves with fuch imaginations an4 fuppofitions as thefe, O that there were no God, none to call men to an account ; then they might let loofe the reins, and live as they lift. Mens thoughts and defires do naturally run that way. But it may be objected, Is not God infinitely good and amiable ? How then is it pofiible for men to wifh him not to have a being ? I anfwer, None can heartily wi(h the de- ftrucYion of God, or the ceflation of his being, confidered as he is God ; becaufe he is indeed the beft of Beings, the moft lovely Being, yea, infinitely and univerfally good and amiable. But wicked men confider God as clothed with fuch perfections, which they apprehend as hurtful to them; fuch as infinite juftice and holinefs : And fo wifh he were flript of thefe perfections ; and in fo doing they do, by ne- ceflary confequence, wifh he were deprived of his being, becaufehe cannot be without them ; they are fo effential to his nature, that he would not be God, if he were not jujfc and holy. But what maybe the caufesof this atheifm in affection I I aflign thefe few. x. A ftrong inclination to impiety and debauchery. Profane and irreligious men think, if there were no God, O then they would be freed of all thefe re- ftraints, and melancholy and fad thoughts, which religion iro* pofcth upon them. Many are fo deeply in love with fin and de- (a) Pfal. xiv. i. * He rather faith it by rote to himfelf, as that he would have, $iaq that he cau thoroughly believe it, or be perfuaded of it. Bacon's EJi)s. Of the Being of God. 6*9 debauchery, that they would rather have God not to be, than they themfelves to be under controul. That is the language of wicked finners, Depart from us, for ive defire not the know- ledge of thy ways (b). 2. Fears and terrors of conscience in wicked finners. Guilt always begets fear, and fear begets hatred, and hatred ftrikes at the very being of the object hated. A guilry confcience confiders God as a God to whom, vengeance bplongeth : And as a malefactor guilty of death wiiheth there were no judge to order his punifhment; fo a? wakened finners with there were no God, to take vengeance f. A wicked man, under horrors and terrors of confcience, would take away the very life and being of God, if it were in his power. 3. Averfenefs to duties that fiavifh fear urgeth men unto. Many look on the duties of God's worfhip, and go about them, as mere drudgeries. They are utterly averfe to them, and yet are constrained to the praclice of them by a fear of hell and wrath. And when men perform duties with fuch relu&ancy, no wonder if they have an evil dif- pofition of heart towards God who enjoins them. Sinners look upon God as a hard matter, as cruel and tyrannical : And they that look on their fuperiors as tyrannical, will be very little concerned in their welfare. The apprehenfions of the feverity of the divine commands do always fpring up in defires and wifhes that there were no God to command. Now, this atheifm in affe&ion is natural to us. As I faid before, mens thoughts and defires do naturally run this way. Therefore look into your own hearts, and try yourfelves impartially. Hath there not heen fometimes fuch fecrer thoughts and imaginations, O if there were no God, none to take notice of fin, or to take vengeance for it ? Do you never pleafe yourfelves with fuch thoughts, what liberty you would take to fin, if there were no God ? Did you never wifh to be fubjecl: to no law, but that of your own will ? Did you never with to be your own lord, to have none a- bove you to control you> or to call you to an account, that you might live and wallow in fin without fear ? I am per- i'uaded that upon ferious and impartial fearch and inquiry, you will find ground to charge yourfelves with much of this atheifm in affection. This kind of atheifm is a woful evil, upon thefe follow- ing accounts. J. Such atheiftical defires and wifhes are an argument of great enmity in your heart againft God. What greater Job xxi. 14. ^ Nemo Dewn non ejfs credit, ?iiji cui Denm non eje expcdit. 7» Of the Being of Cod. greater hatred of God and enmity againft him, than to wilh the deftru&ion of his very being ? This indeed is the very fpirit of enmity. 2. Such atheiftical defires and wifhes are all known to God. Though they are hid from men, yet they lie naked and open to his view, whofe eyes are as a flame of fire y and who fearches and tries the heart and reins. There- fore the Spirit of God takes notice of this atheifm ; The fool bathfaid in his heart, there is no God (c) Our fecret withes are as vifible to God, as our outward actions are to one ano- ther. 3. God will certainly call men to an account for this atheifm. On that day, when we {hall all appear before the judgment-feat of Chrift, all our defires and wilhes wiil come into an account and reckoning ; much more thefe that are atheiftical. And on that day, men muft expect a meafure of wrath proportionable to the wickednefs of their hearts. Third% There are atheiiis in life and converfation. Thefe are they that live as if there were no God, and regard him as little as if he had no being. Such atheifts are moft plen- ty, even under the light of the gofpel There are few athe- ifts in opinion or profeflion, more in affection, and moft of all in life and converfation. Such are ail wicked and ungod- ly men, who in their judgments own God, but in their nvorks deny him (d). Many own God in profeflion, but de- ny him in converfation. They live down this principle, that God is. There is a real language in mens converfation. Works difcover what is in the heart, better than words : They (hew what fecret principles lurk there, though they be not exprefsly owned. An atheiftical life doth beft dif- cover what atheifm is in the heart. Now this practical atheifm is moft agreeable to corrupt nature. The heart is naturally full of it, and void of the leaft fpark of the practical fenfe of a Deity. And being fo agreeable to corrupt nature, hence it is that it is fo com- mon. There are fwarms of practical atheifts in the gener- ation wherein we live. When men profefs there is a God, and yet do not feek peace with him, but live in heart eiir rnity againft him, and arecarelefs whether he be pleafed or difpleaied ; what is this but practical atheifm ? They that prcftfs to believe that he is an omnifcient and holy God, and yet give up themfelves to a courfe of fin, living in fil- thinefs, or taking liberty to lie, or cheat, or opprefs, or drink drunk, or profane the Lord's Day ; fuch are practi- cal (c) Pfal.xiv. 1. (d) Tit, ii. 1$. Of the Being of God. 7 f cal athelfts : And oh, how many fuch are there In the city wherein we live. I (hall give inltance particularly in feveral practices where- by men live clown this principle, that God is% and which are confequently to be reckoned under this head of practical a- theifm, as parts or branches thereof. As, 1 A profane neglect of the worfhip of God. The Spirit of God lays this brat of irreligion at the door of 3theifm, The fool hath /aid in his heart, there is no God (e). And then it follows, he doth notfeek God. Many of you live in a pro- fane neglect of fecret and family worfhip, and many are guilty of a profane withdrawment from public worfhip. Now, though you believe there is a God, yet your neglect of his worfhip is a practical denial of him ; for it is only by the worfhip of God that we acknowledge his Deity. Cer- tainly there is a fecret atheifm at the root, when you dare deny God thefe parts of natural worfhip, that even fuch as knew him leaft did give unto him. Such as do not worfhip God, would wifh there were no God to worfhip. 2. Hypocrify. Many of you pleafe yourfelves with ex- ternal duties, and fair fhews and appearances of devotion, when your heart is not right with God. This is a practical denial of God's omnifcience, as if be could not pierce into the darknefs of your mind, but did as little know you as* you do one another; as if God could be impofed upon by fawning pretences. Atheifm is always at the bottom of hy- pocrify. Many of you never think of the all-feeing eye of God ; therefore, fo long as you can blind the eyes of men, you think all is well enough. To carry fair without, when the heart is not right within, is to deny God to be the fearcher of hearts. Hypocrites are the greateft practical a- theifts in the world. 3. Indulgence to fecret fins. Many of you are not a- flvamed to do that in fecret which you would blufh to do be- fore men. There is a fecret atheifm at the root of this ; for the language of it is, God feeth not. Therefore fecret finners are brought in encouraging themfelves in their wickednefs, faying, No eye f mil fee me (f). Hence the Lord fays, Can any hide himfelf in fecret places \ that I Jhall not fee him (g)P Implying, that feme natter themfelves with fuch thoughts, as if they could hide themfelves from the eye of God. 4. Corrupting [e) Pfal. xiv. I, 2. (/) Job xxi*. 15. (/ ) Jer. xxiii. 24, ii Of the Being of God* 4. Corrupting the worlhip of God with a mixture of hu- man inventions. It is matter of fad regret, that in a pro- tettant church, fuch rites and ceremoni.es as are merely of human invention and inftitution, are ufed as parts of wor- ship, and have a religious neceffity impofed upon them. But feeing men are naturally prone to live byVenfe, it needs feem no wonder, if a fenfible worl*hip, that affects the out- ward fenfes with a kind of amazement, be fo dear to them, when fpiritual worlhip is moil lothfome. Carnal men nau- feate the fimplicity of divine worfnip, as unworthy of the majefty and excellency of God 5 and pompous rites arid ce- remonies are the engine of the devil to bring men to this* The ordinances of God are bulked with a new and gaudy drefs, to take the eye with a Vain (hew. And is it not very ftrange, that a fet of men among us, who when they had pow- er and authority in their hands, never once attempted the introduction of the Englilh Liturgy, fhould attempt it how, contrary to plain law ? Is there not juft occafion given here- by to fufpect, that what they do now in this matter, is not out of confciencc, but from a factious fpirit, and difafFec- tion to the prefent government, and to dilturb the peace and quiet of church and date ? Now, I fay, the corrupting the worlhip of God by fuch human inventions is a branch of practical atheifm : For, it is a practical denial of me infinite wifdom of God, as if he needed the wit and device of man to contrive a fit model of worlhip for his honour. When men will make additions of their own to God's mftitutionsj- they efteem themfdves wifer than God, and give out that they can invent ways and means of worfhip fuitable to God's honour, better than he can do himfeif. And feeing it is the prerogative of God alone to give laws to the confcience, and 10 infiitute and appoint his own wormip : Therefore, for men to impofe human inventions in the worfhip of God, upon their own or other mens conferences, is a bold afcent into the throne of God, and hath been defervedly account- ed the very fpirit of antichriil. 5. Senfuality and luxury. When men fpend their tirr.e in feafting and fporting, carding and dicing, balling and dancing ; and give up themfelves to carnal and fmful piea- fures, and fenfual delights, drunkennefs, and gluttony and filthinefs : This is a plain practical denial of the being of God. Certainly, the impreflions of God upon the hearts of fuch men muft be exceedingly defaced and worn out, elfe they could not take fuch liberty, And keep ali quiet in, thfeir Of the Being of God, 73 their foul9. If at any time conicience begins to murmur, carnal men relieve their melancholy thoughts with their company and cups, and fo by degrees wear out the feelings of conscience, and do almoft lofe all fehfe of God upon their hearts. 6. Scoffing at religion. Profane men will be venting the fuperfluities of their frothy wit* by jeering at fermons, mocking religion, and jelling with the holy fcripturea. They make thefe things as faiice to their meals, and enter- tainment at their drunken cups. As this fprings from athe- ifm, fo it is a caufe of more : For, hereby they blot out all reverence of God, and deface thefe impreflibns of his being that are naturally engraven upon their hearts. Hence it is* that men of a vicious life and frothy wit, are men of a fit temper for the devil to make atheifts of. 7. Confulting witches and fuch as have a familiar fpirit. Some, when they would know what events fhall befal them, or how they may recover what they have loft or hath beeri ftolen from them, run to wizards, foothfayers, and fuch as have a familiar fpirit. But what is this, but to deny the God that is above ? When king Ahaziah fent to Baalzebub, to know if he fbould recover from his (icknefs, he had that dreadful meflage fent to him, Is it not becaufe there is not a God in Ifrael, that ye go to enquire of Baalzebub the god of Ekrcn P Noiu9 therefore, thus faith the Lord, thoufhalt not come down, &c. (h)i So, is it not becaufe there is not a God in heaven, that many go to the devil and his wicked inftruments in fuch cafes ? But it may be enquired, Whence is it that practical athe- ifm doth fo much abound* even where the gofpel is purely preached? I arifwer, Becaufe God, in his juft judgment* gives up many to it, for their abufe and contempt of the glorious gofpel, and rebelling againft the light "thereof^ Hence it is that there are worfe atheifts to be found under the clear light of the gofpel, than in the darkeft corners of the earth j worfe atheifts among profeffed proteftants, thari among pagans and Indians ; as Weeds grow ranked in the richelt grounds. There are no fuch atheifts as thefe who have their eyes put out by gofpel light. This judiciary a- theifm is moft incurable. It remains that I hold forth to you the great evil of this practical atheifm, which I (hall endeavour to do in a few particulars. 1 . It is a clear diftovery of that hidden atheifm that lieth Vol.I. N*. i. K in {h) 2 Kings i. 3. 74 Of the Being of God. in the hearts of men. Actions are a greater difcovery of a principle than words; and the frame of mens hearts is to be meafured, rather by what they do, than by what they fay. The truth is, a fecret atheiftn lieth at the root of ail firx When men take liberty to do what they pleafe, this is the language of it, I would be a lord to myfelf, and have none above me. A fenfe of God in the heart would burftcAit in the life : Therefore when men take liberty to live as they lift, certainly the fenfe of God's being upon their hearts is much defaced. Hence it is, that all outward impieties are branches of a root of atheifm in our nature. And, O what atheifm muft there be in the hearts of men, when fo much re vifible in their lives ? 2. Practical atheifm is, in fome refpedt, worfe than a- theifm in profeflion, abftractly confidered. They are more defervedly accounted atheifts, who believe there is a God, and yet live as if there was none ; than they who deny a God, and yet live outwardly as if there was one, if any fuch are to be found. Certain it is, that a practical denial of God, is worfe than a mere verbal one : For, deeds are ufually more deliberate than words; and words may be the fruit of a paflion, but a courfe of evil actions is always the fruit of a principle fettled in the heart. 3. Practical atheifts are cafily carried into atheifm in opi- nion. Such as live as if there were no God, and in their works deny him, would gladly believe that there is none, and are eafily induced to deny his being. Is it any wonder if the devil go far on in perfuading them that there is no God, •who do already live in fuch defiance againft him, as cannot but render the belief of a God dreadful and terrible to their thoughts ? 4. Practical atheifm, in the lives of profeffed Chriflians, is a great ftumbling-block to others. We read in hiftory, that when a heathen furprifed a Chriftian in an act of filthi- nefs, he put home this fmart queftion to him, O Chriflian, Chrijliatiy nvliere is thy God ? When you who are profeflbrs, and talk much of God and religion, do not live up to the power of it, but live and walk contrary to your profeflion ; you live down this principle, that God is, and would make others believe that there is no God at allk There is no greater temptation to atheifm than the fcandalous lives of profeffars. And oh, is it not moll: lamentable, that you, who fhould bring God into requefl: with others, do, by your fcandalous practices, make others fufpect whether there be a God or not ? s- it Of the Being of God. ft 5. It is a bafe and unworthy behaviour toward God. To believe a God, and yet live as if there were none ; to pay no regard to him, O what a contempt of God is this ? As if he were unworthy of your notice ; yea, unworthy of a being. And this is the more bafe, considering the ingrati- tude that is in it : For, you are the work of his hands ; he made you, and not you yourfelves ; and he daily loadeth you with benefits; all the mercies and bleflings you receive and enjoy, come originally from his nand : O then, how bafe is it to rebel againft him, to pour contempt upon htm, and to count nothing of him, as all practical atheifts do ? We abhor the unworthy carriage of a man toward his earth- ly benefactors : And is God a Being lefs to be regarded than man, and more worthy of contempt than a poor creature. 6. Your belief of God's being is that which aggravates your impiety. Believe it, Sirs, this will put the moit dread- ful accent, and the moft killing aggravation on your fins, that believing there is a God, you dare prefume to rebel a- gainft him, and to provoke the Almighty to jealoufy, as if you thought to be ftronger than he. It is indeed the greatefi: prodigy in the world, to believe there is a God, and yet live as if there were none. This will render you inexcufe« able in that great day. SERMON VIH. life a.TTVDR exhortation. In feveral branches. r Exhort. 1. Labour to be firmly fettled in this truth, thatGsdis. Charge this truth home upon your hearts, and (ludy to be well rooted in this principle. I mall here, 1. Propofe a few things by way of motive to engage you to this. 2. Give fome directions what to do that you may be well footed and grounded in the belief of this fupreme truth. FirJ}% To excite and engage you to make it your bufmefs to be through grace firmly rooted and well fettled in this principle, That God iV, I propofe thefe motives. Mot. 1 . There is great danger of being drawn into athe- ifm. For, 1. Satan will vigoroufly affault you. He will be bufy to ihake and weaken your faith in this fupreme truth, that God is. For, although in former ages Satan was willing to keep up the notions of a God in the world, for promoting his grand defign of erecting idolatry : Yet now, feeing his de- figH 7 6 Of the Being of Gcd. fign in that matter is in a great meafure defeated in many ns* tions, he may endeavour, as his laft refuge, to banifh the no- tions of a God out of the world. And I think that hence it is that barefaced atheifm doth fo much abound in thefe laft times ; becaufe in thefe laft ages Satan's grand defign and bufinefs is to raze out all fenfe of God in the minds of men. Even the beft among you need be at pains to be well fettled in the truth of God's being ; becaufe you know not how foon Satan may ufe his utmoft efforts, to bring you to a denial o£ this fupreme truth. 2. There were never more temptations to atheifm than there are now. The great variety of opinions in matters, o£ religion, hath a great tendency to atheifm. The many grofs errors that abound, do in lefs or more (hake this fupreme truth about the exiftence of God. The many divifions, fac- tions, and parties that are in the church, tend to breed athe- ifm in the world. The fcandalous lives of many profeflbrs who pretend to ftrictnefs in religion, tempt others to think, that religion is nothing but an empty pretence, and a covert for finful practices. And the endeavours that are ufed to draw people away to the expectation of new revelations, are the device of Satan, to cheat people out of their religion % and fo tend to atheifm- And I add, that in this degenerate age, atheifm appears barefaced without difguife : Therefore we fhould never be without our armour- Certainly, in a feafon when we are fo much affaulted with temptations, there is great need to Hand our ground, and to fortify our- felve9 againft atheifm. 3. The danger is yet the greater, confidering that there 19 a feeret atheifm in the hearts of the befl men. Even your own corrupt hearts will be ever catling up atheiflical thoughts. Therefore it is good to {land upon your guard, and in defiance of fuch thoughts, to fettle your belief of this fupreme truth, that Gcd is. Mot. 2. The *irm fettling of this truth is of the greateft influ- ence in religion. As fire, when it is once well kindled, doth of its own accord burft out into a flame: So, when we are once well fettled under the power and dominion of this truth, that God is, the whole bufinefs of religion will become the more eafy. Therefore the Jewj call the knowledge of the being of God, The foundation and pillar of ivifdom. Religion in the heart rifes or falls, according to the ftrength or weak- nefs of our faith in this principle. ' Particularly, to be well rooted in this principle, that God is, is of great influence, 5. In matters of faith. Ail feebndary truths depend on the firft Of the Being of God. 77 firft principles. Other truths Avail be the more eafily be- lieved* when you are firmly fettled in this truth : But while you waver in this principle, you will always be troubled with doubts about other truths that God hath revealed. 2. In matters of practice. Unlefs we firmly believe there is a God, we can pay him no religious regard, no fteady worfhip : And without this, we cannot order our lives as it becomes us. AH exorbitances of life, all unevennefs in our walk, all our irreverence in worthip, all our dulnefs and wanderings of heart, and vanity and careleflhefs of mind in our religious duties, do fpring from an unfettlednefs in this principle, thatGodis. But when this principle is once firmly fettled, it will have a mighty influence to perfuade to ferious religion, and to engage us to fear and ferve God, and to be awful and ferious in our worfnip. Mot. 3. To be well rooted in this principle, that God is, will be of great ufe in all the difficulties of our lives. It is a comfort to the oppreffed, that there is a God, to be a refuge for them, and to notice their forrows, and right their wrongs. This is propofed by the preacher, as a ground of comfort to the afflicted ; If thou fee/} the cpprejfion of the poor, and violent perverting of judgment and jujhce in a province, marvel not at the matter : For he that is higher than the highejl regardeth, and there be higher than they (a). It is a matter of comfort, in the cafe of wrong, oppreflion, and injustice in the courts of men, that there is a higher court to which we may appeal. And it is no imal! comfort to diftrefled and afflicted believ- ers, that all things are governed, by an infinitely wife, juft, and holy God. If we are unfettled in this principle, that God is, to whom can we make our complaints in trou- ble ? And where can we go for fupport and comfort ? And how mould we relieve ourfelves with the hopes of a glory to come ? For in a day of trouble, the thoughts of other things may have a bitternefs mixed with them, and may greatly augment our forrows. Mot. 4. Without the firm fettling of this truth, that God is, we cannot believe the holy fcriptures. Unlefs we firmly believe that God is, how can we believe any revelation from him ? But the more firmly ycu believe the being of God, his commands, promifes, and threatenings, will have the more influence upon you. Moft certain it is, that the holy fcriptures will be but an ufelefs book to you, and your read- ing and fludying them will be loft labour, if you be not fettled in the belief of his being who is the Author of them. Seccw!, (a) Eccl. v. 8. ^8 Of the Being of God. Second, I (hall, in the next place, give fome dire£Udf)s» holding forth what you muft do that you may be firmly fettled and well rooted in this fupreme truth, that God is. Direcl. I. Beware of fuch opinions as tend to atheifm. There being impreflions and characters of God engraven upon all his works, and efpecially upon the hearts of men; therefore Satan doth not directly rife up againft this truth, that God is ; but feeks by little and little to weaken our afTent to it, by drawing us to fuch opini- ons as lirike at the being of God, or aim at the under- mining this fupreme truth in our hearts: Such as de- nying the immortality of the foul. This is a ftroke at a diftance, at the very being of God, who is the fupreme Spi- rit. Again, another opinion is, that it is no great matter what religion a man be of, fo he walk according to the prin- ciples of it, and be of a fober moral life. This tends to fliake people loofe of all religion and regard to God. To make many doors to heaven, as a worthy divine faith *, is to widen the gates of hell. Another opinion is that I already hinN ed at, the expectation of new revelations beyond the written word. This is the device of the devil, to keep peopl^ from fettling in the ways and truths of God ; and fo tends to atheifm. And then, popery hath a great tendency to athe- ifm ; partly, becaufe it is a pompous and formal religion, confifting of many idle and ridiculous ceremonies, which tend to beget a fecret contempt and fcorn of religion in con- sidering men : Partly alfo, becaufe the errojs and herefies of the church of Rome, are calculated for this prefent world, and for temporal ends ; and are fupported by forged miracles and lying legends : All which tend to make people queftion the truth of all religion, and to look on religion as not- hing but a draught of human policy. Direcl. 2. Take heed of an indulgence to fin. When you take liberty to fin, you will hate the law that forbids it; and this will lead you to a hatred of the law-giver ; and hatred of God ftrikes againft his very being. When you proclaim to yourfelves an indulgence to fin, you will be apt to think, O that there were no God, and would gladly perfuade your- felves that there is none; and will think it your only game to do what you can to root out the notions of God in your minds, for your own quiet, that you may waliow in fin without remorfe \. Direcl. 3. * Mahton on Heb. xi. f Docmones ex he mi nib us fieri, quidam opinati funt, per pet ua cri+ tninum ttccntia. Petrarch, de lnjuito Domin. Of the Being of Go J. 79 Direcl. 3. Prize and ftudy the holy fcriptures. This principle, that Godisy appears every where in fcripture-, and it is not enough to aflent unto this truth, merely upon grounds of reafon, but you ihould aflent to it upon grounds of faith. As I faid formerly, there are more clear marks and characters of a Deity (lamped upon the holy fcrip- tures, than upon all the works of nature. Therefore con- verfe much with them. By this means was Junius converted from atheifm. His father perceiving him to be fo atheiftical, caufed lay a Bible in every room, fo that into whatfoever room he entered a Bible haunted him : And he fancied that it upbraided him, Wilt thou not read me% atheijl? Wilt thou not read me? Whereupon he read it, and was thereby converted. I fay then, ftudy the holy fcriptures: And in doing fo, learn, to fubmit your reafon to divine revelation ; for fome men, neglecting tfie fcriptures, and going forth in the pride of their own underftandings, have at laft difputed themfelves into flat atheifm. Direcl, 4. Study God in the creatures as well as in the fcriptures. The holy fcriptures direct us to view God in his works: And indeed you may fee him in every thing that he hath made. The creatures were made to be heralds of his glory. In the book of the creatures, he hath written apart of the excellency of his name ; and you fhould learn to read God wherever he hath made himfelf legible to you. And although the appearances of God are clearer in the holy fcripture, than in all the works of nature ; yet feeing fcrip- ture and nature are not contrary one to another, neither of them ought to be neglected. Direcl. 5. Be much in converfe with God, and prefs after much familiar and experimental acquaintance with him in your own foul. By this means you mall difcover the loveli- nefs of his>nature, and the fweetnefs of his ways: And this will confirm you in the belief of a God, and ftifle temptati- ons to atheifm. You are not like to efpoufe any opinion, that is confuted by your delightful converfe with God. By- frequent converfe with him,thefe notions of a Deity that are in your hearts will grow more vigorous and lively. Direcl. 6. Be often viewing and improving your gracious experiences of God. Believers in Chrift, have you not of- ten found God, in the ftrengthening, reviving, afcd refreih- ing influences of his grace upon your fouls ? Have you no% had fweet manifeftations of his grace, and experiences of his love ? Have you not had frequent refreshing taftes of his goodne/s, in pardoning your iniquities, hearing and anfwer- %b Of the Reing of God. ing your prayers, (applying your wants, feeding 2nd feafi- ing your fouls, &c. I he reviewing of fuch experiences is: a mighty prefervative againft atheifm. Can you doubt of his being, when you have been fo often revived, refrefhed, and fupported by him ? The fecret touches of God upon your hearts, your inward converfes with him, are to you a clearer evidence of the being of God, than all the works of nature. i Direcl. 7. Atteutively obferve providences. There is a fet of men fettled on their lees, that fay in their hearts, the Lord will not do good) neither will he do evil (b). They conceive of God, as if he were (hut up within the curtains of heaven, and took no notice of what is done here below. But fuch a- theiftical thoughts would evanifh, would you turn ftudents of Providence. Upon the obfervation of remarkable provi- dences, you could not but fay, This is the finger of God ; this is the Lord's doing. If you would obferve feafonable mer- cies bellowed on good men, and remarkable judgments in- flicted on wicked men, you could not but cry out, Verily9 there is a reward for the righteous ; v£rily, he is a God that judgeth in the earth (c). The obfervation of Providence is fc notable cure of, and antidote againft atheifm. Direcl. 8. Beware of fuch books as have the feeds of a- theifm fcattered in them. Some men are of a very curious and inquifitive temper, and have a great itch to know what is in this and the other book, how dangerous foever thefe books may be to their fouls. Some indeed may fometimes read fuch books with profit : And there are fome whofe place and office doth fome way oblige them to read fuch books ; as miniflers, that they may be able to give warning to people, and to hold forth to them how dangerous fuch and fuch tenets and opinions are. Yet take thefe two cau- tions. 1. They that read books which have the feeds of a- theifm in them, need to be men of found and folid j udgments, that are well rooted and grounded in the faith, and have a fpirit of difcerning. 2. Such as read them would not make it their ordinary practice j but read them very rarely, and with abhorence, and an holy diffidence in themfelves, and an humble dependence on God through Chrift for the con- duct of his Spirit who leach unto all truth. Direcl* 9. Take heed of familiar converfe with men of a- tjaeiftical fpirits. Thefe feeds of atheifm that are in your own hearts, render your familiar converfe with fuch men highly dangerous* (b) Zeph. i. m (c) Pfal. bin. ifo QflheBchgofGod. 8t dangerous. ^ At firft you may have an abhorrence of their a- theiitical principles and practices ; but by frequent and fa- miliar converfe with them, this abhorrence will gradually a- bate. i I do the rather warn you againft this woful evil, be- caufe indeed there is no greater caufe of the corruption of youth in this generation, than bad company and converfe. Direcl. 10. I recommend fobriety and temperance; the moderate ufe of lawful comforts. The immoderate and unwary ufe of allowed comforts proves a great fnare to the foul, job feared, when his fons feafled, that they had carfi ed God in their hearts [d). Where are there greater atheifts this day than fuch as indulge themfelves in fenfual pleafures ? Senfuality is a great ftep to atheifm. Nothing is more apt to quench the notions of God in the fouls of men. Direcl. ii Be much in prayer. Pray that God would increafe and Strengthen your faith ; that you may not only arlent to this truth. That God is, upon principles of reafon, but firmly believe it as a point of faith. Faith is not gotten by clearnefs of judgment, or ftrength of argument ; it is the gift of God : therefore go to God for it. Direct. 12. Beware of difputing this principle under a temptation. But of this I (hall fpeak afterward. SERMON IX. Exhort. 2. QET yourfelves againft all atheiftical thoughts |^ and whifpers. Sometimes fuch thoughts arife, in the hearts even of ferious Christians, as have a great tendency to atheifm ; yea, are in their own nature atheisti- cal. There are fometimes fome fecret whifpers of atheifm, fome furmifes in the foul that ftrike againft the being o£ God. Concerning thefe I ihall fhew, 1 . Whence they arife* 2. What confederations may be effectual to engage ns in a vigorous oppojitisn to them. 3. By what means ive muji oppofe theni. Fuji, Whence atheiftical thoughts and whifpers a- rife. 1. Sometimes they arife from Satan. He fometimes troubles the foul with fuch fuggeftions as ftrike directly a- gainft the being and glory of God. Thefe are part of his fiery darts (a). They fall like a flafh of lightening on the foul. Sometimes even believers in Chrift are molcfted with Vol. I. N°. t. L fuch (i) Jobi. 4. (a) Eph. fi 1 (J. 82 Of the Being of God* fucb fuggeftions from him. 2. Sometimes they arlfe from cur own hearts, and thefe cuffed feeds of atheifm that arc in the btil men. We arc fometimes apt to think thus with our fc Ives, Is there a God P What if there be none? What if religion be but a human device , and the go/pel a cunningly devifed fable ? God knows how often fuch thoughts and whifpers a rife in our hearts. And we muft not lay all upon Satan ; for corruption in our own hearts minifters matter to fuch fparks. It is not faid, Satan hath fuggefed to the fool ; but, the feci hath faid in his hearty there is no God (b). But it may be enquired, How fhall we know whether thefe atheiftical whifpers, that are fometimes in our hearts, be the fuggeltions of Satan, or thoughts arifing "from our own corruption ? I anfwerin thefe two things : 1. It is very hard to diftinguifh them : For as the fuggeftions of Satan are ufually fudden and furprifing, fo are the firft motions of corruption in our own hearts. Corruption in us is very broody, particularly in atheiftical thoughts and imaginations : and believers do oft-times find themfelves furprifed with fuch bubblings up of corruption : So that is very hard to difcern between the fiery darts of the devil, and fparks from our own corruption. 2. They are very rarely, if ever, fe- parated. Though Satan's temptations and fuggeftions be not our fins, fave only when they are confented unto or com- plied with -y and though bis fuggeftions do not always pre- vail to a full conqueft : yet it is feldom, if ever, that our hearts do not, in lefs or more, join iilue with them. And here we may obferve a very great difference between Chrift and the beft believers. Says our Lord, The prince of this world comcth, and hath nothing in me (c). There was not the leait corruption in him for Satan's temptations to work up- on : But there is a feed of all evil in our hearts. Hence it is that Satan's temptations and fuggeftions fall on us, not as a fire-ball upon ice or fnow, but as fparks upon tinder, or a flalh of lightening upon dry thatch. Where no wood is, fays Solomon, there the fire goeth out (d). If there were no cor- ruption inus, we would be in no fuch danger : But our cor- rupt hearts are apt to take fire at Satan's fiery darts. Therefore I advife you who are ferious Chriftians, when atheiftical whifpers arife in your hearts, not to fpend the time in fearching and enquiring, if they be the fuggeftions of Satan, or thoughts arifing from your own corruption. 1. Becaufe, (b) Pful. xiv. 1. (c) Johr* xivrjo. ( and Holy Ghoft, for your God and portion. And chufe him abfolutely. There muft be no ifs nor ands* no fecret referves, no conditions in your chufing God, nor any place left for repentance. 2. By feeking his favour, as the beft of bltinngs. Certainly, if there be a God, it muft be a great happinefs to have his favour and friendfhip, and to keep in with him. Therefore, value his favour as the great- eft good, and dread his difpleafure as the greateft evil : And feek his favour in Chrift with ail earneftnefs and importuni- ty ; and keep it with all holy care and watchfulnefs. Be careful to pleafe him, and afraid to offend him. O how ex- act and punctual mould you be that you may keep in with, God ! 3. By worihipplng him. If you acknowledge his be- ing, it is a great folly not to worihip him. By this only we acknowledge his Deity. Though you profefs a belief of his being, yet by neglects of worihip you deny that profeflion, and envy him the being that you cannot deprive him of. It was the condemnation of the Gentile world, that when they knew God} they glorified him twt as God (0). He that denies the bejng of God, is an atheift as to his c-ffence ; arid he thac denies (*) Rem. i. 21. 88 Of the Being of God. denies his worfhip, is an atheift as to his honour and glory. 4. By a fuperlative love to him. Loving him above all things., This is to give him the glory of a God, when you give him the throne in your heart, and all other things are fet down at his footftool. You mould be able to fay with the pfalmift* Whom have I in heaven but thee ? and there is none upon earth that I defire beftdes thee (p). 5. By meditating on him. Con- verfe often with him in your thoughts. Forgetfulnefs of God is a kind of denial of him. It is made the black mark of an ungodly man or atheift, that God is not in all his thoughts (q). What comfort can be had from the being of God, if we do not think of him with reverence and delight ? A God for- gotten, is as good as no God to you. 6. By a life of hum- ble dependence upon him. We do not own and acknow- ledge his being, unlefs we have recourfe to himj and rely upon him, in all our wants, ftraits and diftrefles. Therefore depend on him continually through Chrift for grace to do and fuffer for him, to perform duties, vanquifh temptations, and mortify corruptions. Depend on him for help and de- liverance in all your troubles and dangers, fupport and com- fort in all your diftrefles, the fupply of all your wants, and counfel and direction in all your ways. This is to give him the glory of a God. 7. By living in fubjection and obedi- ence to him. You do not own him to be God, unlefs you be fubjecl: and obedient to his laws. This is his right as the Author of your being. Fear God, fays the preacher, and keep his commandments, for this is the whole duty of man (r). Orig. For this is the whole of man. Religion is as neceflary as reafon to compleat a man. So that you are not men, but beads, if you do not reverence God's authority, and live in fubjection and obedience to him. 8. By thankfulnefs to him for all his mercies : Acknowledging him as the Author and Fountain of all the bleffings you receive and enjoy, and giving him the praife that is due unto his name. Exhort. 5. Improve this principle, that God is, 1. To confirm your faith with refpect to a judgment to come. For, if there be a God, he muft be juft and righteous* feeing this is eflential to his nature. Now, the juflice and righteoufnefs of God requires, that it be well with them that do well, and ill with them that do ill : But it is not ap- parently fo in this world ; for the godly do often meet with oppreflion and injuftice, even under colour of law: There- fore, there muft be a day when all will be fet right. This i* (/») Pfal. Ixxiii. If. (q) Pfcl. x. 4. [r) Eccl. xii. 12. Of the Being of God. 8p is the apoftle's argument •, feeing it is a righteous thing nvith God to recompence tribulation to them that trouble you ; and to you *iuho are troubled y reft with us> when the Lord J tjits Jha 11 be re- vealed frcni heaven (s) : And the preacher's; Ifdiv under the fun the place of judgment , that luichednefs was there , and the place of righteoufnefsy that iniquity was there. I faid in mine hearty God fljall judge the righteous and the wicked (/). In this life the belt many times go to the walls, and are exercifed with poverty, ihame and difgrace, oppreflion and injustice ; while wicked men live at eafe, and in pomp and pleafure. Therefore the juftice and righteoufnefs of God requires, that there be a day of judgment, when.all things (hall be fet in good order. 2. To beget and maintain in your hearts a holy awe and reverence of the majefty of God. The more deep the fenfe of God's being be upon your hearts, you will fear and reve- rence him the more. If you believe there is a God, improve this to beget ah awful apprehenfion of the infinite diftance between him and you 5 and reprefent his being fo to your fouls, that in all your ways you may fear before him. 3. To influence you to the ftudy of a life and walk an- fwerable thereunto ; that you may live like them that be- lieve there is a God. Do you firmly believe that God is, and will you defpife and difhonour him, and trample upon Isis authority, and rebel againft him, and prefer every bafe luft before him ? O, how unworthy is this! You that are profefTors of religion would take heed that you do not by your vicious lives tempt others to atheifm. Live like them that have the fenfe of the being of God upon their hearts. Live fo as your lives may manifeft and proclaim to the world what fenfe you have of his being, and fo as you may exprefii the gtorious perfections of God in your converfation, that the image of God may be feen damped on your lives (w). Exhort. 6. Is it fo that he that cometh to God mult believe that he is ? Then, in coming to God, and feeking commu- nion with him in duties of worfhip, fix your thoughts on the confederation of his being, and labour to revive this princi- ple upon your hearts, That God is. This would be an excel- lent mean to prevent formality, carleflhefsj and irreverence in worlhip. Many, in their worfhip, do not a£t as unto at Cod, but as unto a mere idol. In all your addfefTes to God, b'e careful to bring and keep your hearts under the fenfe of Vol. I. N<\ i. M God's {s) 2 Theft i, 6, 7- (?) Eccl til 16, 17. (u) 1 P<*. ii. 9. ~oo Of God's IncomprehcnfibU'itp God's being. Though you cannot conceive what he is; yet be fure to fix your hearts in this, that he is. All acts of worr {hip would be managed with more awe and reverence, if we went about them with a lively fenfe of the being of God, that fo we might adore an infinite Majefty, concerning whom we know that he is t though we cannot comprehend him, howheis% and what he is, nor fearch out the Almighty unto perfection. DISCOURSE III. Of the IucomprehenfibiKty of God. SERMON X. Prov xxx. 4. What is his name ? If th:tt can/} tell. Job xi. 7. Canft thou by fearching find out God P Canjl thou find out the Almighty unto perfection ? TfpOUR things chiefly are neceffary to be known concern- ing God. i- That he is. 2. What he is- 3. That he is but one. 4. Who he is : God in three perfons. Having spoken of the firft of thele, That God is ; I now come to dif- courfe to you of the fecond, What he is. And indeed this is a queftion that I cannot anfwer. And who can anfwer it ? Though I had the tongue and underftanding of men and an- gels, yet I could hot tell you what God is. And though it were poflibig that you could get a full anfwer to this queftion, yet you could not poflibly underftand it. We cannot fo jnuch as tell his name. What it his name% if thou canfl tell ? In the verfes preceding this text, wife Agur makes a humble acknowledgment of his own ignorance and want of ^earning, efpecially in fpiritual things. And then, in verfe 4th, he fhews that none can give a fatisfying account of the work3 of providence, but God alone, whofe works they are. Whereupon he challengeth any man (o much as to tell his name, What is his name? &c. As if he had faid, neither you, nor I, nor any mere creature, can tell his name ; that is, declare his nature and perfections. It is true, in the holy fcriptures, God hath been pleafed to give unto himfelf di- vers names, whereby he makes himfelf, in fome meafure, known to us. Yet, as God hath no need of a difcre- tive name (fcsing he is a. molt lingular Being, and infinitely diltind Of GocFs IncompreherifibiUfy. ot diftinft from all other beings, which in comparifon of him are as no beings) fo there is no name that can perfectly re<- prefent his effence. In relation to the creatures, he hath divers names : But if you aflc what is his proper name, in relation to himfelf, he himfelf alone knows that: His ef- ence is inexpreflible and incomprehenfible *. This is more exprefly declared in the other text I read to you. Job, in his difcourfes, feemed to complain of God's proceedings, becaufe he faw not fuch a caufe of God's dif- penfations toward him as he thought reafonable : Therefore .Zophar, in my text, {hews that God's ways toward man are far above his reach, feeing he himfelf is unfearchable. In the words we may notice thefe two things. 1. The fubjecl: fpokenof; God, and the Almighty. In the preceding verfe, he had been fpeaking of the fecrets of divine wifdom. Thence interpreters do generally conclude, that the text is to be underftood chiefly of the 'wifdom of God, which is incomprehenfible, fo that the fecrets thereof cannot be dived into by man. Therefore, that in God which cannot by fearching be found out is, in the following verfes, expreiled by a word in the feminine gender, which may have a reference to the wifdom of God, which, in verfe 6th, is expreffed by another word in the fame gender. But feeing God is the molt (imple and uncompounded Being, fo that his attributes are not divers qualities in him, as they are in the creatures, but are really one and the fame with his efience \ therefore, though we fnould underftand thefe words of the wifdom of God, yet they muft needs be true alfo of his elTence and attributes. And why may we not under- ftand the words more generally of the divine effence : For Zophar, having, in verfe 6th, fpoken of the wifdom of God as a fecret, a great and unfearchable depth, he here (hews that it muft needs be fo, feeing God himfelf is unfearchable. And fo we have, 2. The pofition concerning God Almighty. This is laid down by way of queftion, in two particulars, Ganjl thou fo fearching find out God? Canji thou find out y &c. The word in the original here rendered fearching, fignines the exact- eft diligence in enquiry. As if he had faid, Canft thou, by all thy ftudies and endeavours, or the utmoft improvement of * Attains Martyr, a.tyr anno per contempt um interrogates, quc4 tiomen Deus haberet? §hii piures funt> refpondit, nominibuj di;cer- nuntur ; qui autemunus eft, nonindiget mmirre* Euicb. Kuior* L- 6. c. 3. Q2 Of Gad's Incotnprehetifibilitp of all thine, abilities, find out God? The queftion imports a -vehement denial ; Canjl thou find him out ? No, furely, thou canft not *, thine own confcience will tell thee fo much *, how abfurd were it once to imagine that thou canft ? But is not God to be found by fearching? Certainly he is. Much of God may' be found and feen in his works : For, the heavens declare his glory (a) ; and the invifible perfections of God are clearly feen in the things he hath made (&),- and there are yet clearer difcoveries of him to be had by faith ; Mofes faw him, 'who is invifible (c). But though we may find God by fearch- ing, yet we cannot find him out; that is, we cannot attain to the full knowledge of him, or the full difcovery of his Ma- jefty. Some render thefr words thus, Canjl thou find out the fearchings of God ; or the laft, fumy or -whole of God : And fo it falls in with what follows, Canjl thou find out the Almighty, unto perfection ? Thefe words are exegetical of the former. We may find him out, in fome fenfe, but not to perfection ; not fo, as fully and perfectly to underftand his nature and per- fections. We can never come to the uttermoft of what God is. This is too hard a talk for any mere creature. From thefe texts thus explained I propofe this do<5trine| God is unfearchable a?idt incomprehenfible. And here we have an anfwer to that queftion, What is God? Indeed, he is fuch a Being that we cannot fully tell what he is. We cannot form an adequate conception of him. We cannot comprehend his nature and perfections. Though we fhould rack our wits to the utmoft, and ply our ftudies never fo hardt to fearch into his nature ; yet we can never find him out. Therefore, when Mofes afked the Lord, What is thy name ?. The Lord anfwers, I AM THAT I AM (d). A ftrange an- fwer: But the only pertinent anfwer to fuch a queftion. Itisa name that, amongother things, imports his unfearchablenefs : As when any man afks us concerning a thing, what it is; if we would conceal and hide it from him, we fay, itiswhatitis. Well then, this is the fittefb notion wherein we can take up God, That be is unfearchable, the incomprehenfible Being, infinitely beyond all that we can fpeak or think, an unfa- thomable depth and boundlefs ocean of all perfection. Many have racked their wits to fearch into the myfteries and riddles of the Deity •, but I think that poor heathen, Simo- rti'les, faid more in filence, than many have faid in much fpeaking : For he being afked by Hiero, a king, what God was {a) P|al xix. i. (£) Rom. i. 20. (c) Heb. xi. 27. '. Exod! iii, 14.' Of God's IncomprehenfibUity, 93 was, defired a day to think upon it •, and when that day was at an end, he defired two days ; and when thefe were paft, he defired four days : Thus he ftill doubled the number of days, in which he defired to think of God, ere he would give an anfwer : Whereupon the king wondering, aiked at him what he meant by this ; to which he anfwered, * The more I think of hint) he is fill the more dark and unknown to me. Indeed he that would tell you what God is, in any meafure anfwerably to his excellency, had need to know God as he is known of him. For clearing this, know that God is unfearchable and in- comprehenfible. 1. In his works Elihu, fpeaking of the works of God, cries out, Behold* God is great, and we know him not (e). He is great, fo that we cannot fully take him up in his works. "We cannot comprehend even that of his power and wifdom that he is pleafed to manifeft in his works. Hence the a- poftle cries out, 0 the depth of the riches both of the luifdom and knowledge of God ? How unfearchable are his judgments ', and his ways paft finding out (f) ? Man cannot under/land his own way (g) ; much lefs the ways of an infinite God. His judgments are a great depth (h). We may as well expect to fathom the deepeft part Of the fea, or to (pan the heaven, or to contain the ocean in anut-fhell, as fully and perfectly to underftand the ways and works of God. We fee but a part of his ways [i). 2. In his elTence and attributes. Touching the Almighty* we cannot find him out (k). Hence he is faid to dwell in the light which no man can approach unto (/). Indeed, with re- fpe£t to his being (imply, God is eafily found out; for there is a fenfe of his being engraven upon the hearts of all men: But with refpect to the manner of his being, how he is, and what he is ; thus we cannot find him out. Ca?ijt thou by parching find out God P No, no. Ir is utterly impoflible by all the helps and advantages, of nature, art, and grace, yea, of glory too, to find out God fully. This only we can com- prehend of God, that he cannot be comprehended. What is his name* if thou canfl tell? To fpeak properly, God is a- bove * Quanta diufius confidero* tanto viagis obfcurior mill videtur. C'ic. de Nat. Deor. L. 2. C. 26. ( bove all name. The heathens had divers names for their falfe and fictitious deities. But Plutarch tells us, that fome Africans did call an unknown God whom they worshipped, Amon, that is, in our language, Hark, who art thou ? Why (ifkefl thou after my name, faid the increated Angel to Manoah, feeing it is fecret, or wonderful (m). God's name is a great fecret, or myftery ; a hidden myftery, out of the reach of all created capacities. No man can exprefs that incompre- hensible Majefly. God himfelf cannot exprefs it to our ca- pacity, becaufe we are not capable to underftand what he can exprefs. Therefore it is beft for cs to be filent, as to' any aim of exprefling fully what he is; and, indeed, a hum- ble believing filence here, would be our rareft eloquence. I fhall further clear this do&rine under thefe two propositions. 1. God is unfearchahle and incomprehenfibh by us in this Jlate of imperfection. 2. He is unfearchahle and incomprehenfibh by any created, under/landing whqtfcever. Prcpof. i. God is unfearchable and incomprehensible by us in this {late of imperfection. We cannot comprehend him; \re cannot find him cut. Canfl thou by fearching find out God ? Thou, a poor mean, vile worm, crawling on the earth, doll thou think to fearch him out unto perfection, or to contain and comprehend him whom the heaven and the heaven of heavens cannot contain ? Doft thou think that the fhort line of thy understanding can fathom this boundlefs Being? No, no, it is impoffible. When holy Auguftine, walking by the fea, was rapt in the medi- tations of God, he heard a voice faying, Drain the ocean with a cocklefhell. We may fooner drain the ocean with a little {hell, than comprehend the glorious perfections of God in our underflanding. God hath been the fubjccl of the dif- courfes and debates of men in all ages : Yet after all, every age muft give him this teftimony, We J?ave heard the fame of him, but he is hid from the eyes of all living (;j). Much hath been fpoken of God ; but, O how fmall a portion hath been un- derftood of him ? All our knowledge of him reaches no fur- ther than a believing affectionate admiration of him. The prophet cries out, Who is a God like unto thee (o) ? And Ifraei {*) Judges, xiii. 18. («) Job xxviii. 21,22. (0) Micah. vii. iS. Of God's bicmtpFehenfibliiy.. 95 in their fong, Who is like unto thee, 0 Lord! who is like thee(p)! And admiration implies ignorance. Hence it is that they who know God beft, are moft fenftble of their ig- norance of him \ becaufe fuch as know him beft, know this of him, that he cannot be known. Hence Elihu cries out, Beheld, God is great, and we know him not (q). They find that he is unfearchable. I (hall here, 1. Clear this proportion a little further, 2. Ajfignfome reafons thereof, Firf, That we have no full or comprehenfive knowledge of God in this life, appears from the feveral ways of knowing God. The fchool-men tell us *, that there are three ways of knowing God in this life. 1. By way of cafuality. 2. By way of eminency. 3. By way of negation f. Now, I {hall (hew you that in all thefe ways of knowing God, we come vaftly fhort of knowing him as he is in himfelf. 1. By way of cafuality. When we obferve the vafl in- fluence that God hath upon all the creatures; that from him, ihey have their being, life and motion ; and that all their perfections are from him as the firftcaufe : We thence con- clude that all thefe perfections mud be virtually in God. But thefe are but weak apprehenfions of God that we have this way. By this means, we know rather that God is, than what he. is. We know this way, that there i« a fupreme Being, a Firft Caufe, a Being of beings, that hath given a being to all other beings, and is the Fountain of all created perfec- tions : Yet ftill we are at a lofs, what that Being is. We do but grope after him in the dark, and guefs at his Majefty, by the glorious emanations of his power and wifdom, and the rays of them which he is pleafed to difplay in all the works of his hands ; and from all thefe concurring teftimo- nies of him, we gather but this confufed notion of him, that he is the felf-exiftent, independent Being, the Fountain and Original of all other beings : Yet ftill we are in the dark, what a Being he is in himfelf. 2. We come to know God by way of eminency. When we obferve what perfections are in the creatures •, we do thence conclude that all thefe perfections muft be in God in (p) Exod. xv. 1 r. [q) Job xxxvi. 26. * Ex Dionyfio lib. de divin. nomiu. C. 7. f I, Via cafualitatisy per attribata relativa. 2. Via eminenti*, per (ttt/ibyta abfiluta, 3. Via nsgathnis^ per attvihuta vegatha. g6 Of God'S Incomprehenftbility . in an eminent and tranfeendent way ; and fo affirm that of God, by way of eminency, which is excellent in the crea- tures. As for example : When we obferve fome wiidom, goodnefs, and holinefs, in fome of the creatures ; we do thence rationally conclude, that God mud be eminently wife, and good and holy. Thefe perfections are in the crea- tures in a finite and dependent way ; therefore they mult be in him infinitely and independently. All thefe perfections that are fcattered among all the creatures, and are in them finite, do all centre and meet in him after an infinite man- ner. So that, we mud winnow all the creatures from all their imperfections, and then take the bed and choicefi: of them to fet forth fome dark refemblance of the glorious majefty of God. Hence it is, that in fcripture, God is called by* and compared to, whatever is good, and anfwerabie, either to neceflity, or conveniency, or delight. He is called the light and tife of his people; their bread and water ; their dwelling-place; their Jlneldy buckler , and high tower, and a feajl of fat things for them. And indeed, what are all the works of his hands, but beams of his increated light, and ftreams of his inexhauftible ocean of goodnefs ? So that whatever perfections are in them, are eminently and virtu- ally in him. There is no quality, property, or virtue* that hath the lead fhadow of goodnefs, but he is that^ eminent- ly, infinitely, eflentially and eternally. Yet, after all this, any knowledge we can have of God this way is but very weak and imperfect., as appears from thefe two things. (i.) Becaufe the beft and pured of all the creatures, and all their perfections, even the quintefience of them, are but dregs in comparifon of the glorious majefty of God, who chargeth his angels with folly. So that, when the divine perfections are fet forth by thefe excellencies in the crea- tures, this is God's ftooping low to our weak capacity. For, God is not like the creatures, nor is there any proportion between him and them : So that, when we draw our Ieffons from them, it is impoffible we can have a notion of God commenfurate to his glorious and immenfe being. For all the excellencies of men and angels are not worthy to be a fhadow of the glorious excellency of God \ feeing all nation* before him are as nothings and they are counted to him lefs than nothing, and vanity (r). All the creatures^ and all their ex- cellencies united, do not amount to the value of one unite, 'if (r) lfa.4l.17. Of God* s Incomprehenftbility, 97 if compared with God So that you have aB yet taken up but a very dim notion of God, when you have conceived him to be the mod eminent of all beings $ feeing all beings before him. are as nothing : For when you conceive God to be the beft, you (till attribute fomething to the creature ; feeing every comparative or fuperlative includes the pofitive-, fo that you take up only fome different degrees, between them that dif- fer fo infinitely, io incomprehenfibly. (2.) Becaufe all our attainment of knowledge this wav, reaches no further than fuch a queftion as that, Who is like unto thee , 0 Lord? For, when we climb up upon the moulders of all created excellencies, and there proclaim that there is none in heaven or earth that can be compared unto the Lord j all that we attain unto, is only to know, that he is not like any other thing that we know, but not to know what he is. So that, this way of knowing God, breeds admiration rather than knowledge. For, when we hear or conceive that there is fuch a glorious Being, who hath all perfections eminent- ly and infinitely centered in him, we then admire what this Being fhould be ; and admiration, at beft, is but a ftupi- fied kind of knowledge, if I may fo phrafe it. 3. We come to know God by way of negation : That is, by denying of God or removing from him, in our conceptions of him, thefe imperfections that we find in the creatures, and are inconfiftent wjth a Deity. Thus, the fcripture doth often hold him forth, when it tells us, that God feeth not as man feeth (s) ,• that with him there is no variablenefs \ neither Jhadow of turning (t) ; that he is not a man that he fhould lie% &c (n). Again, when we call God infinite, immenfe% un- changeable : all thefe are but negatives: The plain meaning is, that he is not finite, is confined to no bounds, is fubje£t to no change. Again, when we fay, that God is unfearchable and incomprehenfible ; thefe are but negatives. This way of knowing God, by way of negation, is more eafy than the former: For, we better understand what God is not , than what he is. And much of our knowledge of God in this life, is by this way. When in our conceptions of God, we re- move from him all thefe imperfections that are inconfiftent ■with his being, we do more ftrongly aflert his being, and know more of him, than when in our conceptions we ele- vate him above all. Yet, as I faid, by this way of know- ing, we rather know what God is not4 than what he is : Vol. I. N°. 1. N And (/) 1 Sam. xvi. 7. (/) James i. 17. («) Num. xxiii. 19, ^S Of God's Im owbrehenfi 'vilify. And you will eafily own that to be but a weak knowledge, when we cannot tell you what a thing is, but what it is not. When we have conceived all of God that we can, we are To overcome with the dazzling brightnefs of his giory, that we can find no better names and notions to expreis him by, than thofe that do withal exprefs our own ignorance of him. And what is this, but after all our fearching, to proclaim him to be unfearchable and incomprehenfible, and that in- deed we do not know him. SERMON XI. Second, T COME, in the next place, to give fome reafons why we can have no full or comprehend ve know- ledge of God, or adequate conceptions of him, in this im- perfect ftate. And I mall infill a little on thefe two reafons. i . Becaufe, in this life, God manifests and lets out but little of himfelf to us. 2. Becaufe of our incapacity. Reaf. i. We cannot have a full and comprehend ve know- ledge of God, becaufe in this life God manifefts and lets out but little of himfelf to us. We have but imperfect difco- veries of God. Job cries out, Lo, thefe are parts of his ways ; biti how little a portion is heard of him (a) ? Or, as the Vulgar renders it, hoiu little a drop ? or as others, how little a whifper is heard of him ? And then it follows, but the thunder of his power who can under/land ? That which God is pleafed to difcovet to us of his majefty, is in comparifon of what he is in himfelf, but as a fmall drop to the ocean, or as a whifper to a terrible thunder. The Heathens hear fomewhat of God from the voice of his works ; and his faints hear far more of him from his bleffed word : But O, how little is heard of him, in comparifon of the excellency that is in him ? Though Mofe6 was dignified with the greateit familiarity with God ; yet he could arife no higher than to^ his backparts (b). In this life Chrift. fhews himfelf through the lattice, or tirlefs (c). We have but fome glimpfes of God's glory and beauty. The beft of the faints fee but fome appearance of the likenefs of his glory {d). Let us hear how the apoftle expreffeth this. For, fays he, now we fee through a glafs, darkly ; but then face to face (e). The word rendered darkly , may be alfo rendered in a riddle. Now, a riddle is an intricate and cloudy fpeech, locked up from (a) Job xxvf. 14. (b) Exod. xxxiii. 23* (c) Cant, if, 9. N) Ezck. i. ujt. ( and his ways pafi finding out (k) ? God's ways are in the deep. Thy way is in the fea> fays the pfalmift, and thy path in the great waters : and thy footfteps are net known (/). We cannot trace his footfteps in his ways of providence. 4. The glafs of the holy fcriptures. This is by far the cleared glafs of all, wherein we behold the clear reflections of God. Yet, even in this glafs, we fee but dark- ly. Indeed, the holy fcriptures difcover to us as much of the nature and attributes of God as could be drawn by lines and letters : but all words, even the moil fignificant, com- prehenfive and fuperlative words, fall infinitely fhort of ex- prefling what God is, as be is in himfelf. Therefore he fpeaks of himfelf to us in the holy fcriptures, with great con- defcenfion to our frailty and weaknefs, and uihers himfelf into our minds, by fhadows and refemblances, and fpeechea borrowed from poor creatures. Reaf. 2. We cannot have a full and comprehend ve know- ledge of God in this life, becaufe of our incapacity. Though the ocean hath water enough to fill the largeft veflel, yet it can communicate no more to it than the vefTel is capable to contain : So here, there is enough in God to fill the largeft underftanding, but our capacity is very mallow. You may exceed all other fubjecls in your expreflions and apprehen- Cons of them ; but here is a fubjecl: wherein there can be no excefs : Yea, there is no accefs to it \ for he dwelleth in the light which no man can approach unto (m). The mind is much more comprehenfive than words ; yet our minds aire too nar- row to conceive him. Even the heart of a Solomon, though enlarged as the land on the fea-fhore, was not large enough for the great God. Canji thou by fearching find out God? Canjl thou find out the Almighty unto perfection ? It is as high as heavent what carfi thou do ? Deeper than hell, what canji thou know ? The mmfure thereof is longer than the earthy and broader than the fea. God is fometimes faid to dwell in Tight (/z), to (hew the greatnefs of his majefty ; and fome- times he is faid to dwell in darknefs, to (hew our weaknefs and incapacity to apprehend him as he is in himfelf. He made darknefs his fecret place , fays the pfalmift ; his pavilion round about him was dark waters (0). The eye of the foul can no more look upon theidazzling brightness of God, than a man can look ftedfaftly on the fun (hining in his ftrength. The abundance of that inacceflible light, bearing no propor- tion, (k) Rom. xi. 33. (/) Pfal. Ixxvii. 19. (m) 1 Tim. vi. 16. (n) 1 Tim. vi. 16. {0) Pfal. xviii. u. Of God's Incomprehenftbility, 1 01 tion to oitr understanding, doth fo dazzle the eye of the foul, that it becomes as darknefs to it. When the eye of the foui is fixed in the contemplation of that fhining and glorious Majefty, his inacceflible light is, by reafon of our weaknefs, that glorious and reiplendent darknefs that blinds us fo that we cannot look on him. In this fenfe, clouds and darknefs are round about him (p). Though he be not far from us, yet fee is far above us, and far beyond us ; far above our thoughts, and beyond our conceptions. This ocean cannot be mea- fured by our little ihell. We can have no adequate con- ceptions of his majelty We cannot fpeak or think worthi- ly of him ; feeing he is infinitely greater than our words, a^id vafter than our underftandings. In profecuting this a little further, I fhall, 1. Propofe fame evidences of our incapacity in this prefent Jiate to comprehend Godf or to have adequate conceptions of him. 2. $hew whence it is (hat our capacity is fofhallow. i. Our incapacity, in this prefent ftate, to comprehend the majefty of God, or to form any adequate conception o£ him, appears from thefe three confiderations Conftd. I . We cannot fearch out or meafure the feveral dimensions of the works of God, of heaven and hell, of the fea and dry land. To this purpofe are the words following my text : Can/} thou by fearching find out Codf &c. // is as high as heaven, ivhat canfl thou doy &c The feveral dimenfions of heaven and hell, of the fea and land, cannot be exactly found put and meafured. And if we cannot meafure that which is finite, what then can we know of him who is infinite ? If neither the height of heaven, nor the depth of hell, nor the length of the earth, nor the breadth of the fea, can be found out and meafured exactly ; much lefs can yrefnd out the Almighty utito perfeclicn. How can we comprehend the height of his power, or the depth of his wifdom, or the breadth of his love, or the length of his duration f ? Would he not be thought a fool who would undertake to afcend in- to the ftarry heavens, to meafure the magnitude and diftance of the seleftial bodies ; or to climb up the higheft ftoreys of heaven, (p) PfaJ. xcvif. 2. \ Quid ejf Deut ? Longitudo^ latitude, fublimitas, profundum. Longitudo propter aternitaie?n : Latitude propter charitatem : Sub • Umiiaf propter ?najejlaiem : profundum propter fapientiam. Ikrn. de Cociider. lOi Of God s Incomprehenfihilltf* heaven, to take the dimenfions of them ? Yet be that would find out God unto perfection, muft climb infinitely higher, feeing the heavens, and the heaven of heavens, cannot con- tain him. Who knows what lies hid and yet undifcovered in the bowels of the earth ? much lefs can any know what is in the depth of hell, what dreadful torments there are there : How then can we know or comprehend him who fetieth an end to darinefs, andfearcheth out all perfection ; thejiones of dark" nefs., and thejhadow of death {q) ? We cannot with our arms fathom the fea and dry land -, how then can ye find out him who hath meafured the waters in the hollow of his hand, and meted out heaven with thefpan, and comprehended the dujl of the earth in a meafurey and weighed the mountains infcales, and the hills in a balance (r) ? We cannot meafure the circumference of heaven ; much lefs can we comprehend him whojlretch* eih out the heavens qs a curtain^ and fpreadeth them out en a tent to dwell in{s) ? Con/id. i. We cannot comprehend the nature of the crea- tures that are near us, and that we have in our view. Though we behold the fun, moon, and ftars, yet we do not fully un- derhand the nature of them How often are wife men puzzl- ed to know the forms and fouls of brutes and plants ? We cannot pierce into their hidden natures. The greater! wits have not been able to fatisfy their own understandings, in the reafons of the ebbings and flo wings of the fea, of the at- tractive virtue of the loadftone, &c. There are a thoufand other things in nature that nonplus the reafon of man. How often do learned men betake themfelves to fecret fympathies and antipathies, and occult qualities, as a cloke and covert for their ignorance ? Yea, how blind are we in the nature of cur own fouls, that we do continually carry about with us? How then is it poflible for us to conceive aright of the divine nature, as it is in itfelf ? If we cannot comprehend molt things in the world, how can we comprehend the majefty of God ? If we cannot comprehend his works, much lefs can we comprehend his nature : For, the works of God are finite, and many of them vifible to us, and obvious to our fenfes ; but the Divine Effence is wholly infinite, and invifible, and cannot be apprehended by fenfe, feeing he dwells in the light that is inaccellible. Confid. -3. We cannot behold any extraordinary created ap- pearance or manifeftation of God, without fear and confter- nation. Eliphaz had an extraordinary vifion of God : but fa {q) job xxviii. 3. (r) Ifa. xl. 12. {s) Ifa. xl. 23. Of God's JncomprthettfibiKty. ic£ he could not behold it without fear and tremblings fothat ail his bones did flake, and the hair of his flejbjiood up {t). And we read, what fear and trembling, and tainting, leized on Daniel, when he had a»n extraordinary vifion of God (a). And fuch a manifeftation of the glory of God did {hew itfelf on Mount Sinai, that Mofes himfelf did exceedingly fear and quake {x). Now, thefe eminent faints did not fee God im- mediately, but only fome vifible manifeftation of his prefence and glory ; yet they could not look upon it without fear and fainting : How much lefs are we able to look upon God, in his full beauty and brightnefs, and boundlefs excellency and perfection ? 2. Let me (Hew you whence it is that our capacity, to con- ceive of God, is fo (hallow in this imperfect ftate. Take thefe reafons or caufes of it. I. There is a cloud of fin up- on the eye of the foul ; a thick mift upon the understanding. Believers themfelves are not perfectly cured of their natural blindnefs. There are ftill thick fcales upon our eyes, and too much of the vail upon our hearts : So that it is with be- lievers as with a man that hath fore eyes ; he cannot fee fo clearly as another whofe eyes are whole and found. 2. The foul is clogged with flefhly clay. The motions of the body, by reafon of its weaknefs and infirmities, v1o greatly obftrucl: the operations of the foul : So that it is with the foul as with a man that is fhut up in a dark room ; the light fhines in on- ly through fome fmall holes and rifts; buttho' the fun ihine never fo brightly, yet he cannot fee the glory of it : So, while we are (hut up in this dungeon of Heft, we cannot fee the glory of God. When the foul tries the wing, and flutters toward heaven, it is prefently pulled down again by this earthly clay that we carry about with us. 3. Corrupt and turbulent affections do oft-times confound the eye of the foul. AsHagar coukj not fee the well that was before her, by reafon of her paffion and grief, till God opened her eyes (j?): So we are oft-times blinded with paflions, love and fear^de- fire and anger, or fome cloud interpofing from the paffions, fo that we cannot fee God and the things of God fo clearly. 4. In this imperfect ftate, our apprehenfions of things take their rife from fenfe and fenfible thing6. Our poor narrow minds are, as it were, immerfed and drowned in bodies of c^ay j fo that we cannot think of things without fome cor- poreal (/) job iv. 12, 13, 14. (a) Eton. x. (x) H>b, xii. zfo (y) Gtn, x*i. 10. 104 Of God's InccmprehenfibUity, poreal representations. Hence it is that we are not able to conceive of God as he is : For although we labour to refine and fpiritualize our thoughts of God, and aim at more raifed and abftradted conceptions of his majefty, by feparating that which is bodily from that which is fpiritual ; yet even when we frame the higheft notions of God, there is ftili fome fi- militude of fome corporeal thing in our fancy, and fome dregs of matter (ticking to our conceptions of him •, fo that we can- not frame any fuitable pure notion of his abftracted nature. So much for the firft propofition, viz. That God is un- fearchable and incomprehenfible by us, in this ftate of im- perfection. I now proceed to Propof. 2. God is unfearchable and incomprehenfible by any created underftanding. I (hall, I. Clear this truth. 2. Confirm it. Firft I clear it. No created being whatfoever, no not in its beft ftate, with all imaginable advantages, can find out God unto perfection. All creatures are too (hallow to take him up. As he fills heaven and earth, fo he fills the understandings of angels and men, but is comprehended by neither of them. God alone hath the full and comprehen- five knowledge of himfelf. And, i. The glorified faints above cannot comprehend him, they cannot find him out unto perfection. Indeed, they know God in a more excellent manner than we can know him here on earth : They fee face to face {%). It is contro- verted amongft fchoolmen and divines, whether the very ef- fence of God will be feen by the glorified faints. But let us wave and adjourn that debate, till we come to heaven and fee, if ever it be our happinefs to come there, as Indeed it will be the happinefs of very few. Only, there are two things clear from the text I juft now quoted, and other texts of fcripture. i. That the glorified faints (hall fee the face of God : As for tne, fays the pfalmift, IJball behold thy face in righteoufnefs (a). They (hall fee him in his greatelt glory, in the refplendent and confpicuous luftre of all his divine per* fections. 2. That they (hall fee him face to face (b) ; that is, clearly and immediately, and not darkly, or by reflection, as in a looking-glafs. The curtain (hall then be drawn afide, and the beautiful face of God be unvaUed. The direct beams of divine (z) i Cor, Kiii. 12. (a) PJal xvii. ult. (b) i Cdr. xili. iz. OjGjJ's Iticomprehcnfibii'ity. J0£ divine glory (hall fhine into the mind, and the light of God dart immediately upon the foul. Whatever appearances of the glory of God are offered here to our view, yet there is fomething within the curtain that will outiliine all. But though thefe things be fo, yet the faints in heaven fhall have no comprehenfive knowledge of God. The moft enlarged capacity of the glorified faints, fhall not be large enough to comprehend all his glory. Therefore that mani- f citation of the glory of God in heaven, mult be proportion- ed to the capacity of the creature, elfe it would confound and not fatisfy. God mult infinitely condefcend, even in in heaven itfelf, and accommodate the appearances of his glory to the apprehenfions of poor finite creatures. The faints in heaven (hall know God perfectly, fo far as creatures are capable to know him : Yet they (hall not know him to perfection. They mall then fee and know fo much of God as will make them perfectly happy : But to know him to perfection, is more than comes to the (hare of the hapjxinefs of any creature *. And though it be faid, that ive fhall fee him as he is (c) : Yet it is moft agreeable to the context to underftand this of a fight of Chrift in his human nature. But if we understand it of a fight of God, then it is that which eye hath not feen, nor tar heard, neither hath it entered into the heart of man to conceive what it is. Only in ge- neral, to fee God as he is, is to fee him, not only by way of negation, or by way of eminency, or by way of cafuali- ty, as we fee and know him in this life : But it is to fee that pofitive excellency in God; to fee him in bis eminency, and the abfolute perfection of his own nature; and to fee him as he is in himfelf, and not in his effects only. But to fee whole God, and to fee him wholly and fully, is above the capacity of any creature'. 2. The glorious angels cannot comprehend hirn ; they fcannot find him out unto perfection^ Though they have the fulleft vifion of God, and know him in a more excellent manner than other creatures can do-, yet to eternity they will never be able to comprehend the eiTence of God. 1 here- fore they are reprefented covering their faces ivith their zuwgs(d) before the throne of God. Importing that the Diety is too Vol. I. N°. i. O myiterious * Plenam divinitaiis naturam, nee angiitis qtiilibet, nee fane- term aliquij, perfecle intelligere peter it ', nedum videre. Aug. <}e iiKp'fit. Trinit. [c) 1 John fifc 2. (/) If* vi. n io6" Of God's IncomprehenfibUity. myfterious for their underftanding. They cover their face3 from the radiant and (hining brightnefs of his majefty, as not being able to behold his glory. Though they do always be- hold the face of God (e) ; yet can they never comprehend hi** greatnefs and majefty. God is reprefented, in Ezekiel's vi- iion, as fitting above the head of the cherubims (f). He is in- finitely above the fulnefs and brightnefs even of an angeli- cal underftanding. Yea, 3. Even the human nature of Chrift cannot comprehend God. For, Chrift's human nature being but a Creature -f therefore his human underftanding, though it be enlarged far beyond that of any mere creature,, yet abfolutely con- sidered, is but of a finite capacity, and fo bears no propor- tion to the infinite majefty of Goa. Though his human nature, being ftraitly united to the divine nature in his per- fon, doth behold the eflence of God, yet it cannot com- pcehend it. Chrift as a man *, fees whole God, but he doth not fee him wholly and fully. SERMON XII. Second, T Proceed to confirm the truth of this propofition, J_ That God is unfearchable arid incomprehenfible by any created underftanding. I mall only give two argu- ments for the proof of it; and (hall infill a little upon them, becaufe I (hall here take occafion to fpeak fomething of the 3*ature of the divine attributes. Arg. 1 God muft be unfearchable and incomprehenfible by any created underftanding, becaufe he is a moil fimple and uncompounded Being. He is one mod pure eflence, without all parts, members, accidents, qualities, or any other compofition whatsoever: Yea, he is not capable of the lealt compofition. So much is implied in that name he hath taken to himfelf, 1 AM THAT I AM (a). And it appears alfo from his infinite excellency and perfection. Any thing, the more fimple it is, is the more excellent and perfect. Hence fome obferve that the fame word in the Hebrew language, fignifies both fimple and p^rfecl:. In a thing compounded (e) Matth. xviii. 10. (/) Ezek. x. 1. * Vidst Deum l\iu «aa* *'# «'a^. Wolleb. Compecd. Lib. 1, Cap- 10. (a) Exod. iii. 14. Of God's IncomprehevftbiUty, 1 07 compounded of parts, the parts are, at lead in order of na- ture, before the thing which is compounded of them ; and it hath fome kind of dependence on its parts, and is divifi- ble into thefe parts of which it is compounded : But none of thefe can have place here, they being all repugnant to the divine nature. Now, feeing God is a mod pure, fimple and uncompound- ed efieijce or Being 5 therefore we cannot know him com- prehenfively, or as he is in himfelf. God being incapable of the lead divifion into parts, we cannot know him as he is in himfeif, unlefs we could by one pofitive conception conceive him wholly and fully, which it is plain is a- bove the capacity of any creature. Hence it is that all the knowledge we have of God is by different conceptions of thefe things whereby he is pleafed to manifeft himfelf to us. Therefore God, in condefcenfion to our weaknefs, is pleafed to come, as it were, out of his inacceffible light, and to manifeft himfelf to us by certain attributes; fuch as in- dependency, immenfity, infinity, eternity, immutability, wifdom, power, holinefs, &c. All which are fo many rays of the divine perfection let down to us. So that the attri- butes of God are, thefe perfections of the divine nature whereby he is pleafed to make himfelf known to us ; or which are attributed to him y that we may the better under/land him. They are called. •attributes, becaufe God attributes them to himfelf for our fake, that by them we may the better conceive what he is. And they are called properties, becaufe they are proper and peculiar to God, and are fo in him as they are not in any creature. For, though fome of thefe attributes, fuch as wifdom, power, holinefs, &c. be called generally by divines communicable attributes, becaufe fome veftige or fhadow of them is to be found in men and angels •, yet, as they are in him, they are incommunicable to any creature. To this purpofe is that defcription that is given of God in our Shor- ter Catechifm \ God is a Spirit : But what a Spirit is he ? 7«- finite, eternal, and unchangeable : Wherein is he infinite, e- ternal, and unchangeable ? He is fo, in his being, vi'tfdotri, power, &c So that thefe attributes, as they are in him, cannot pofiibly be found in any other. Further, the attributes of God are not qualities or pro- perties in him, as attributes are in men and angels. ') hey do not really differ among themfelves, or from jhe divine efience, but are the very effence of God. They are that one mojf'pure effence ', diverfy apprehended by us, as it is diverjly made hncu.-?: Io8 Gj'Gcd's Incctiifrehexftb'rfitp hnoiun to us. The attributes of God are himfdf; for what- ever is in God, is himfeif, his very being. Therefore, that which is a quality in men and angels, is attributed to God in the abftract. Men and angels are wife and holy : But God is not only wife, but wifdom ; as he is often called in the book of the Proverbs. And be is, not only holy, but holinefs. Hence the prophet prays, Behold from the habita- tion of thy holinefs {b). J:|is wifdom and holinefs, are his very effence. The holinefs of God, is the holy God. / have fwom by my holinefs (c), fays the Lord, that is, by myfelf ; for, fo the apoflle interprets it ; Becaufe he could five ar by no greater, he f wore by himf'f \d). So, the wifdom of God, is the wife God ; and the truth of God, is the true God, &c. All his attributes are himfeif, his very effence. But they* are attributed to God, to fuppiy the defeat of our capacity. We are not able to underhand that which is to be known of God, under one name, or by one a£lof the underftanding: Therefore, God is pleafed to manifeft himfeif, in conde- fcenfion to our weak capacity, by certain attributes, which differ only in regard of the different objects and effects, and in our apprehenfions and conceptions of him \ but are real- ly all one in, him, and the fame with his effence. When he manifefts himfeif one way, we call that his power; when he manifefts himfeif another way, we call that his mercy ; and when he manifefts himfeif a third way, we call that his juftice. His puniihing the wicked, is his juftice ; his re- lieving the miferable, is his mercy ; his performing his pro- mifes, is his faithfulnefs ; his bearing with fmners, is his patience, &c. bo that there are not many things in God j but all thefe attributes that arediverily apprehended by us, are one excellency in him, and the fame with his effence. As a fun-beam, {hilling through a red glafs, gives a red re- flection -, and finning through a green glafs, it gives a green reflexion -, and mining through a blue glafs, it gives a blue rcileclion : And yet, all the while, the beam is the fame. Thus I have ihewed you that God is a mod pure, fimple and uncompounded Being ; fo that we cannot know him compreheiifivsly, nor pofitively conceive him. Indeed there is nothing in the world, that we can attain to the full un- derstanding of by one pofitive conception •, far lefs can we thus attain to a full underftanding of the glorious majefty of God : And different conceptions cannot ferve for conceiving him (b) IwAiii. 15. (?) Pfal. Ixxxi*. 36". [d) Heb.vi.y. Of God' Incomprehenftbility. T09 him as he is in himfelf, feeing he is a moft pure, fimple, indivifible Being. Arg. 2 God muft needs be unfearchable and incompre- henfible by any created underftanding, becaufe be is an in- infinite Being, and all creatures are but finite ; and that which is finite cannot comprehend that which is infinite. God is truly and abfolutely infinite, and unmeafurable : He can- not be bounded or limited. He is abfolutely free from any limitation of time, place, or degree. All creatures are li- mited ; there are hounds fet to them by their caufes : But God hatij- no caufe; he is independent; he is wholly of himfelf, and what is of itfelf cannot be limited by any other thing. Now, becaufe he is infinite, therefore he muft be un- fearchable and incomprehenfibb As confidered in himfelf, he is infinite ; as confidered in relation to our underftanding, he is incomprthtnfible. There muft be fome proportion between the faculty and the object : But what proportion can there be between a finite underftanding and an infinite efience ? If God could be comprehended by any finite un- dertianding, then he were not infinite. If we poor creatures could comprehend Gpd, and enclofe an infinite being in our underftanding, we would be greater than God, the leaft thought whereof is horridly blafphemous. The vaft ocean may be fooner contained in anut-fhell, than an infinite God can be contained in the limited understandings of men and angels. There is no meafuring of an infinite Being. Wore particularly, God is infinite and confequently in- comprehenfible. 1. In regard of being and perfection. 2. In regard of place 3. In regard of time.1 1. In regard of being and perfection. Ke is infinitely -and abfolutely perfect. All excellencies and perfections are, either formally or eminently, found in him, above all meafure and degree : So that there is no meafure of his per- fection. He cannot be bounded or limited. All creatures, in comparifon' of him, are as nothing , and lefs than nothing, end vanity (e). In this fenfe he is often called Great \ yea, a Great Xing, and a Great God, above all gods{f ). G re at i n e x - celiency, worth, and perfection. His greatnefs denotes •an incomprehensible and unmeafurable vaftnefs of all ex- cellencies. None can fet bounds to terminate the greatnefs and excellency of God. His greatnefs is unfearchable (g). Behold^ God is great, and *ve know him net (/?;. We know not (ff) Ifa. xl 17. (/) Pfal. xcv. 3. (jr) Pfal. csty 3. {•>] job xxxvi, 26, no Of God's Ittsmpr&henftbilify. not how great he is ; or we know not the utmoft of his great- nefs. There is no proportion between the greatnefs of God and the underftanding of a creature : For the greatnefs of God is infinite, butourunderftandings are finite; fo that we cannot comprehend his greatnefs and perfection. 2. In regard of place. His eflential prefence is not hounded or limited by any place : He is every where pre- fent. This the pfalmift declares, Whither filmlt I go from thy Spirit ? or iv hit her foall 1 flee from thy prefence ? If I af- cend up into heaven , thou art there ; if I make my bed in hell, be- hold thou art there, &c (i). And fays the Lord by the pro- phet, Can any hide himfelf in fecret places , that I fhall not fee him ? Do not I fill heaven and earth ? faith the Lord (k). He fills heaven and earth with his effence *. No place can be imagined that is deftitute of the prefence of God. He is eflfentially prefent in all places, and with all his creatures. He is not far from every Gtie of us : For in him -we live, and move, and have our being (/). But though he is, from the height of heaven to the bot- tom of the depth, in every point of the world, and in the whole circle of it; yet he is not limited by it, but beyond it. Behold the heaven, and heaven of heavens, cannot contain him (m). The Harry heaven or firmament is very large ; it compaffcth the whole world ; this terreftial world is but a point in com- parifon of it : But the heaven of heavens is yet much more- vaft; it contains the itarry heaven ; yet it cannot contain the great God. As he was before the world, and fpace, and all things; fo he was to himfelf a world, and fpace, and every thing He is really out of the world, in himfelf, as he was in himfelf before the world was made f : As one anfwered another that afked him, where his God was be- fore the world was made ? He ivas then, faid he, where he is noiu, in himfelf, becaufe he is fufficient to himfelf \. Now, feeing God is infinite in his effence and being, he mull needs be incomprehenfible. We cannot conceive the vaftnefs and glory of the heavens ; much lefs can we con- ceive him that is fo great as to fill heaven and earth, yea, fo great' that the heaven of heavens cannot contain him. There is no (/) Pfal. exxxix. 7, 8, 9, io. (k) Jer. xxiii. 24.. * jfovis omnia plena. Virg. Eccl, 3. (/) Aft xvif. 27, 28. {tri) 1 King8 viii. 27* -J- Ante omnia Dais eratfolut; ijffibi 6" mundtts, o proportion between a boundlefs being and a bounded un- derftanding. Can we think to contain or apprehend him* whom the heaven cf heavens cannot contain or comprehend ? Gan we think that the fhort line of a finite underftauding can fathom this boundlefs Being ? We know that there is an infinite God ; but his infinity or immenfity furpafleth the compafs cf our minds. 3. God is infinite and consequently incomprehenfible, in regard of time or duration : He is eternal. But of this I fhall fpeak afterward. I proceed to apply this doctrine. ♦ life 1 . For initruction. Is it fo that God is unfearchable and incomprehensible, fo that he cannot be found out un- to perfection ? Then we may hence be inftructed in thefe things. Injir. 1 . Here we may fee the reafon why God fpeaks o£ himfelf to us in the holy fcriptures under borrowed terms and expreffions. No mind can conceive, much lefs can any words exprefs what he is in himfelf. And fuch is our weak- nefs and incapacity, that if God fhould fpeak to us of him- felf as he is, our underftanding could not reach it ; all would be but dark fayings, hid from the understandings of all liv- ing. Therefore God tempers the declarations of himfelf to our weaknefs, and condefcends to our narrownefs, in repre- senting himfelf to us by certain Similitudes borrowed frorr* the creatures, and fetting forth his divine perfections by fuch excellencies as are to be found in the things he hath made. As the light of the fun would dazzle our weak eyes, if it were not tempered by the air and vapours, through which it diffufeth itfelf to our fenfes : So the direct and immediate beams of God's incomprehenfible majefty would iiupify and overwhelm us. We are not able to conceive of him as he is in himfelf \ therefore he ufhers himfelf into our minds by- dark (hadows, and yfeth fuch expreflions of his nature and perfections as are fuited to our capacity, and thereby tem- pers the declarations of himfelf to our weaknefs : Like a kind father, he Hammers with his ftammering children, and fpeaks to us in our own dialect. Injir. 2. Is it fo that God is unfearchable and incompre- henfible ? Then he hath not a body and bodily parts. Being a mod pure and Simple fubftance, free from all mixture and composition, we mult needs have a higher conception of him, than to clog him with any matter, though of a fiuer temper than ours. This is that which is intended, when God 1 1 z Of Gsd's Incoi-iprehe^buih. God is called a Spirit. John iv. 24. It is to be underftoodj not fo much by way of affirmation, as by way of negation. He is a Spirit ; that is, he is not a body ; he is vvhoily fe- parate from any thing of flefh and matter; nor doth he con- fill of various parts extended one without and beyond ano- ther. He is not a Spirit fo as angels and fouis of men are, but infinitely higher. As he exceeds all hi the nature of being, (o he exceeds all in the nature of fpirit : So that we mud apprehend him above any fpirit. But we call him a Spirit, and he calls himfelf fo, becaufe there is not among men any other term of excellency to exprefs him by. Spirit is the higheft excellency in us ; therefore it is transferred to God in honour * Spiritual fubftances are more excellent than bodily i Therefore God being the mod excellent Subftance, he muft needs be entirely remote from the condition of a body. And the effects of his power, wifdom and goodnefs, are fo admirable, that they do plainly fhew him to be a more per- fect and eminent Being than can poffibly come under a bo- dily fhape. It is true, under the old Telrament, God did fometimes manifefi: himfelf in a bodily fhape ; or we may fay that the Son of God did fometimes appear in a human af- fumed body or bodily ftiape, as a prelude of his incarnation : But in fuch instances, the fubflance of God was no mere feen, than the fubllance of angels was in their apparitions unto men. And although bodily parts or members, fuch as eyes, mouth, hands, are oft-times attributed to God in fcripture ; yet that is done in condefcenfion to our weaknefs? that we may the more eafily conceive of him by fuch re- femblances. Such reprefentations are intended to fignify the acts of God, as they bear fome refemblance to thefe acts which we perform by fuch members as he is pleafed, for our fake, to afcribe unto himfelf. Therefore me mull not conceive of God according to the letter of fuch exprefnons, but according to the true intent and defign of them. Inflr. 3. Is it fo that God is unfearchable and incompre- henuble ? Then we cannot frame any image or picture of bim, as in the Piomiih church they pretend to do, by pio turing God in their temples in the fhape of an old man f . But * Nee enim Deus ipfa qui intelligitur a nobis alio ^no do Intel- Ugi poteji, n'tfi mens qme dam fjufa a libera, fegregata a omni eoncretione mortali* Cic. ■f Nulla autem effigies, nulli centmiftd wet alio Forma Dei : tnentet habitare & pelfora g<*ndet. Stat. 1 2 . Taeb« 6/ God's iricoinprehnfwdity. 1 1 3 But it plainly follows, from the doctrine of God's incom- prehenfibility, that to frame any image or picture of God, is unreasonable, impoflible and diihonourable to him. 1. It is unreafonable. How unreasonable is it to think to fa- fhion with our hands, whom we cannot fee with out eyes, nb'r comprehend with otir minds? Some heathens have been more rational in this matter than fome pretended Chriftians. Pythagoras forbade his fcholars to engrave any fhape of God on a ring, becaufe he was not to be comprehended by fenfe. God did exprefsly forbid the Children of Ifrael to make any ftmilitude of him, whether in the fhape of a man, or in the fhape of any other creature («) : And he urgeth the fame by this argument, that they [aw no manner offimilitude in Horeb. When God difcovered his glory in Horeb, the people were ready to break through to gaze (0). Probably they were curi- ous tohave feen fome iimilitude of God, that they might know how to make an image of him, which therefoje he was the more careful to prevent. And how often doth the Lord, by the prophets, declare his indignation againft the repre- fenting him by any image ? As in that text,. To who?n then null! ye liken God? Or what likenefs ivill ye compare unto him (p) t God is infinitely above any image or picture ; therefore it is inonftrous 3nd brutim (timidity to think to reprefent him by any. 2. It is impoflible. For, if our fouls cannot grafp his nature, how can our hands frame his image ? Of the two, it is more poflible to comprehend him in our minds* than to frame him in an image to pur fenfes. There is no proportion in nature^ between an infinite, immenfe, and incomprehenfible Being, and a finite, limited and vifible lhape. 3. It is moll diftionourable to God. It is mod un- worthy of him ; a difgrace to his incomprehenfible nature. It is to render him no better than a carnal corruptible being, and tends to debafe mens apprehenfions of him, and to im- pair the reverence of him in their minds. It is a difgrace to his pure fpiritual nature. Injir. 4. Is it fo that God is unfearchable arid incompre- henfible ? Then there is an unfeen evil in fin ; more evil than any man ever knew or faw. Certainly'the evil of fin mull be infinite, incomprehenfible, and inconceivable, in regard of the object againft whom it is committed. An inj u- fy, which being done to an ordinary man, is but a breach of Vol. I. N°. 2. P good (*) DeutHv. 15, t5, 17, 18. () Ifa, xl. M4 Of God's Inccmprehenfibiliiy. good behaviour, may be high treafon, if done againft a king or prince. The dignity 3nd excellency of the objedt doth ex- ceedingly aggravate the offence. O then, of what a hor- rid nature muft fm be, feeing it is an offence and injury done, not to earthly kings and princes, nor to glorious an- gels, but to an incomprehenfibie Majefty who cannot fc found cut unto perfection ? The venom and malignity of fin muft needs be inconceivably great ; becaufe God, who is offended, wronged and difhonoured by it, is inconceivably excellent, infinitely above all that we can fpeak or think. And upon this ground, I can aver, that there is more evil in the leaft fin, than can be Conceived or comprehended by all angels and men. In heaven, when the faints fhally^ God face iofacet and know him as thty are known of him, then they fhall have more full and clear apprehenfions of the evil of fin* than they can have now, which will greatly heighten their joy and thankfulnefs, and admiration of divine grace : Yet even then fhall they not be able to comprehend the great evil that is in fin ; becaufe their mod enlarged Capacity will not be large enough, to comprehend the matchlefs excel- lency and glorious perfections of God, who was offended and difhonoured by it. O then, never entertain flight thoughts of fin any more. SERMON XIII. Inftr. £. TS it fo that God is unfearchable and incompre- X henfible ? Then, a filent and feeing ignorance of God, is our highefl*knowiedge of him. You may per- ceive, that I fpeak not of a grofs ignorance of what God hath revealed of himfelf : In this many pleafe them- felves to their eternal ruin. But my meaning is, when men apply themfelves ferioufly to ftudy the knowledge of God, as he hath revealed and made himfelf known ; and the more ihey ftudy to know him, the more they fee their own ignorance of him, and filently and quietly admire this Unfearchable depth of all perfection : This, I fay, is out* higheft knowledge of God. Therefore fuch as are beft ac- quainted with God, do moft lament and bewail their igno- rance of him: As the pfalmift, So fa Hffj was 1 and igno- rant (a), fays he ; and wife Agur, Surely 1 am more brutifi than any man, and have net the under]} anding of a man, &C )b). As they that know leaft of God, are leaft fenfble of their ignorance ; {a) Pfal. lxxiii. it. (£) Prov. xxx. 2. Of God's Incomprehettftbility. ii$ ignorance; Co they that know him beft, do moft bewail their own blindnefs. # When the light of the knowledge of God breaks in upon your heart, the darknefs of your ignorance will be more manifefted by it, and your knowledge will difappear in the glorious appearance of this light. Upon every new difcovery of God, this will more clearly appear, that he is ftill further from your knowledge than ever you conceived him to be. It is the firft point and degree of the true knowledge of God, to difcern our own ignorance of him, and to find him to be above alt knowledge : And they are the greateft proficients in the knowledge of God ; who grow moft in a believing, humbling, and admiring ig- norance of him. Ufe 2. For reproof. To two forts of perfons. Repr. i. Here is ground of reproof to them that are con- ceited of their knowledge of God, and boaft of it, as if they knew enough, being vainly puffed up by their flefhly mind$. I am afraid, that fome among you are puffed up with a con- ceit of your knowledge, as if you knew God well enough. But this is a fad evil. For, i. It is mod difhonourable to God. What mean thoughts muft you have of his incom- prehenfible majefty who are conceited of your knowledge of him, as if you could fathom this bottomlefs depth ! 2. Such a conceit is wholly groundlefs and unreasonable. For, fee- ing God is unfeafchable and incomprehenfible by any cre- ated underftanding, therefore all that you know of God muft be inconceivably lefs than what you are ignorant of. O how little do even the beft know of God ! 3. £uch a conceit is an argument of your ignorance : For it the moft ignorant that are moft apt to boaft of their knowledge. Hence the apoftle tells us, If any man think that he knoiveth any things he hioweth nothing ytt as he ought to hicw (c). They that know leaft of God, are conceited that they know moft. 4. A con- ceit of your knowledge makes you negligent in the ufe of means. Hence our Lord fays to the Pharifees, Nowxye fay, we fee ; therefore your ftn remaineth (d). The conceit they had of their knowledge made them (till go on in their ignorance^ and flight the cure and remedy. Repr. 2. Here is alfo ground of reproof to them that fearch curioufly into the Divine Effence, as if by fearching they could find out God unto perfection Ever (lr.ee the fall, a vain curiofity pofteiYeth the minds of men, fo that natural- ly they have an itching defire to know what Goi wouJd not h»vs (c) 1 Cor. tiii\ 2.- (i) John ix. 41. . 1 1 6, Of God's . Inromprehenf bitty . have them to know. Vain men naufeate and defpife what is revealed, as trite and vulgar, cheap and low : And hence they boldly intrude i?ito things that they have not feen (). Be denied to your own wit, and fubmit your feafon to divine revelation. 2. In ftudying the knowledge of God, entertain a deep reverence of his majefty. San&i- fy him in your hearts. For he will be fanBified in them that come nigh him {c). Reverence and adore him, as being in- finitely above the underftanding of men and angels. Evert the glorious angels cover their faces (d) before him, out of a profound reverence. 3. Dwell upon the ftudy and contem- plation of God with much holy fear and trembling; left you difhonour him by wrong notions and apprehenfions of his ma- jefty, or be guilty of prying too far into his incomprehenfible nature. O what need is there of holy fear, confidering how far God is above you, and what corrupt, vain, arid foolifh hearts you have 1 4. Keep clofe to the written word. We may learn much of God from his works, but much more irom his word. There he hath more fully arid clearly re- vealed himfelf. Therefore reft fatisfied with what God hath revealed of himfelf, without prying curioufly into his incom- prehenfible nature. Seek not to be wife above what is writ- ten. There is enough in the written word to take up youv time and ftudy, though you do not pry into things too deep for you *. 5. In ftudying the knowledge of God, exercife* a humble, felf-denied and believing dependence on Chrift. Put him upon the exercife of his prophetical office : For no man knoweth the Fqtherfave the Son, and he to wJho?nfoever the Son will reveal him (e). It is Chrift that muft reveal God unto you. No man hath feen God at any time ; the drily begot* ten Son, who is in ihebofom of the Father, he hath declared hint (f). The apoftle afcribes the faving knowledge of God that he and Vol. I. N°. 2. Q^ othef (z) Prov. xxx. 2, 3. (a) Pfal. xxv. 9. (b) Pfal. cxxxl. 2. (c) Lev. x. 3. (d) If*, vi. 2. * $>na Dsas occulta ejfe voluit, non funt fcrutanda ; qua tame n in anifefta fecit non funt negligenda ; Ne in Hits illicite cUrioji, & in his da'nnabiHter inveniamur ingrati. Profp. de Voc Gent. (*) Riutti. xi« in. (/) John 1. 1$. 122 Of God's Incompi vhetiftbility . other believers bad to Jefus Chrift as the author: The Son of Gcd, fays he, hath given us an underjlanding that ive may know him that is true (g). He is made of God to us wifdom (/>). Therefore, under the deep humbling fenfe of the darknefs and blindnels of your minds, depend on him for the light of his Spirit, that in his light you may fee light (?). 6. Hum- bly addrefs yourfelves to God in prayer. You ftudy God beft, when you ftudy on your knees. You need an inter- nal illumination, as well as an external revelation : And you muft have that from God f . There is a fpirit in man ,• and the infpiration of the Almighty giveth them underjlanding (k). Pray that he would open your eyes, and fhine into your heart. Pray for the fpirit of wifdom and revelation in the knov:- ledge of him (/). SEHMON XIV. Exhort. 2. ^T^AKE heed what conceptions you have of 1 this incomprehenfible Majefty. You need to advert to this ; and to engage you te it, I propofe thefe confederations. 1. We cannot have an adequate fuitable conception of God : Elfe his nature being infinite, our conceptions of him muft be fo alfo. Imagination will go very far : Yet all our imaginations cannot reprefent to us a full notion of God's incomprehenfible nature. We cannot conceive what God is in himfelf : And this needs not feem ftrange, feeing he dwells in light inacceflible. Yet, 2. It is neceffary that we have fome right conception of God. Without this, we cannot fear, love, ferye or wor- {hip him. Without right conceptions of God, our fervices are profane, cuftomary and irreligious : We worfhip we know not what (a). Our thoughts in duty are loft and fcat- tered, unlefs we fettle them on fome right notions of God. Unlefs we have right conceptions of him in duty, we do not worfhip him, but an idol. 3- We (g) I John v. io (h) i Cor. i. 30. (i) Pfal. xxxvi .9. f Bernardus omnes fuas liter as inflvis h. 1. 17. ( 7. (t^) 2 Cor. iv. 6". 1 26 Of God's Iticomprehenftbility. conceptions of him. But, 1. We are to ufe them as helps in our meditations and conceptions of God. Such is our weaknefs, that we cannot rightly conceive of God, without the help of fuch refemblances ; therefore we are thereby to aflift ourfelves in our apprehenfions of him We are not to reft in fuch conceptions of him, but to take our rife from thefe perfections and excellencies that are in the creatures, and mount up by degrees to a knowledge of God's natui thefe feveral helps, and conceive of him by thefe divided cellencies, becaufe we cannot conceive of him in the fimpij- city of his own being and his undivided erTence. 2. We arfl to ufe them as arguments, whereby to reafon ourfelves inr 1 fome fuitable and becoming conceptions of God. So, when God refembles himfelf to a loving father or tender-hearted mother (h), argue thus, O, there is no father or mother like God ; if earthly parents have fuch a tender love to, and cars of their children, then the love and care of God toward hl$ own muft be inconceivably great. Again, if fuch and fuch excellencies are to be found in the creatures, then there ir.uft be infinitely more in God. 5. Learn to refine, fpiritualize, and elevate, all your no- tions and conceptions of God. Even when you endeavour to frame the higheft notions of God, there will be fome fimilitude of fome corporeal thing in your fancy : Therefore what is offered to your fancy, mould be purified by your reafon. Endeavour to refine every reprefentation of God, by feparating therefrom, in your conception, whatever is unworthy of him. Labour to have your apprehenfions ftili more purified, and to rife higher and higher in your concep- tions of him. Remember, whatever God is, he is infinite- ly fo. Conceive of him, as excellent, without any imper- fection ; as great, without quantity ; as perfect, without quality ; as every where, without place ; as powerful, with- out members ; as wifer without reafoning ; as light, with- out darknefs. And when you have rifen to the higheft, con- ceive him to be yet infinitely above all that you can conceive of him, and humbly acknowledge the weaknefs and infirmi- ty of your own minds. Say, with refpecV. to the higheft and pureft conception you can attain to, " This is not God : €l God is infinitely more than this: If 1 could conceive him, *f then he were not God \ for he is incomprehenfibly above *s all that I can think or conceive of him." Exhort. 3. Is it fo, that God is incomprehenfible? This teacheth (b) Pfal. ciii. 13. Ifa. xiix. 15. OftJrud's Incomprehenfibiliij. 127 teacheth you to acquiefce in his difpenfations, without mur- muring, or difputing, or calling him to an account, or cen- tring him in any of his ways. As God cannot be fully known in his nature, fo neither in his ways or works. How unfearchable are his judgments, and his ivays pafi finding out (i) ? There is fomething inaccefiible to us in his works, as well as in his nature. There zxtfecrets of wifdom (k) above our reach. God were not unfearchable and incomprehenfible, if the reafons of all his ways and a&ings were obvious to our fhailow capacity. Therefore let us fit down in filence, and acquiefce in his proceedings, and not cenfure what wc cannot comprehend. This is Elihu's fcope ; Behold, fays he, God is great, and we know him not (J) : Therefore, do not com- plain or difpute about God's dealings with you or his church. And again, Touching the Almighty, we cannot find him out ; He is excellent in power, and in judgment (m) There are fome dark providences, the meaning whereof is hid from us, who arc poor fhort.fighted creatures. We may fooner fathom the deepeft part of the fea, than undei Hand the ways of his in- comprehenfible majefty with our fhailow brains. We have not heads to underltand the reafons and methods of his go- vernment. No man can find out the work that God maketh from the beginning to the end in). It is not the face, but the back- parts of Providence, that we behold : Therefore it is high pre- fumption for us, to judge or cenfure any of the ways of God. So it is alfo in God's difpenfations of grace. There are fuch mazes and myfteries there, as we cannot find out : As, why he difpenfeth grace and mercy to fuch fmners, rather than to others ; why he adcth fo varioufly in the means, manner, and time of converfion ; and in difpenfmg his gifts, graces, and comforts, to fome more, to others lefs. It is true, thefe are among the depths of divine fovereign- ty : Yet fovere-ignty never ac~b feparately from infinite wif- dom. God hath infinitely wife reafons for all that he doth- But his reafons are unfearchable by us. The rays of his in- finite wifdom are too blight and' dazzling for our weaknefs; and the fecrets of his wifdom are too deep for us to wade into : Therefore let us filently reverence and adore his way. Exhort 4. Improve the confederation of God's incompre- nenfibihty to promote humility. And, 1. O what poor nothings are we in comparifon of him ! The confideration • of (*) Rom. x«. 33. (£) J0b xl 6. (/) JQb xx*vi. 26. W Job xxxvu. 23. (*) Eccl. in. 11, 1 2 8 Of GoJts hiamprehafibiliiy. of his incomprehenfibility mould make us appear little hi our own eyes. O what a vaft difproportion is there between him ami us ! What little little things are we to God ? E- ven lefs than an atom in the beams of the fun ; poor drops to that ocean of all perfection: Yea, a! I nations before him are as nothing (0). 2. It is alfo a humbling confideration, that we are capable to know and underitand fo little of God, This fhould beat down the pride even of thofe that excel others in knowledge. O, how fmall a portion do you know of him, not only by reafon of his incomprehenfibility, but alfo by reafon of your own blindnefs and incapacity ? All that are favingly enlightened go mourning to their graves^ that they know fo little of God. How did Agur lament this (p) ? Exhort, 5. The confideration of God's incomprehenfibili- ty, fhould engage us in a holy admiration of his Majeity. You fhould be (truck with wonder and amazement, at his matchlefs being, and boundlefs excellency and perfection. Nothing is more prefent than God, and yet nothing more hid. He is light and yet obfeurity. His perfections are vifible, and yet unfearchable. O how wonderful is he ! We admire the brightnefs of the fun the more, becaufe we cannot look upon it without winking. 80 here, let us admire him whom we cannot comprehend, and cry out, Who is like unto thee, 0 Lord, among the gods ! who is like thee (q) ! His name is won- derful (r). Whenever any thing of God is feen, he is f^en a wonder : So that it is a wonder indeed that he is not more wondered at. A filent and amazing admiration of him, is a filent commendation of him, and is almoft all the worihip we can give him. Exhort. 6. God's incomprehenfibility calls for holy reve-1 rence and adoration. God is clothed with unfpeakable and incomprehenfible majefty. O that this may imprint on our hearts an awful refpe£t to him. Live under a conftant awe and reverence of him, efpecialiy when you draw near to him in worihip : For he will be fanclijied in them that come nigh him (s). Even the glorious angels cover their faces (t) before him : O then, with what holy awe mould creeping worms come into his prefence ? Let us entertain high conceptions cf God. The higher apprehenfions you have of him, the greater awe and reverence will be upori your hearts in his prcfence. Exhort. 7. (0) Ifa. xl. 17. (/>) Prov. xxx. 2, 3. (7) Exod, xy. ii. (r) Judges aiii. 18. (j) Lev. x 3. (/) Ha. vi. a. Of God's IncomprehenfibilHy* 1 29 Exhort. 7. This doctrine ferves to direct us with what frame we fhould approach to God in his worfhip. We fhould worfhip him with thefe boundlefs affections that bear tipon them fome fhadow or image of his incomprehenfible nature; fuch as raifed affections, and vaft and enlarged defires, which know no limits. Under the law, no creeping thing was to be offered in facrifice to God. It is a great contempt of his incomprehenfible Majefty, when we come before him with a flight creeping frame; as if any thing, though never fo mean, were good enough for him. We, poor /hallow creatures, can never give enough to that boundlefs ocean of all perfection : Therefore, let us give all that we can, and en- deavour to fcrew up our affections to the higheft pitch in his fervice. We cannot give him a worfhip proportionable to his incomprehenfible Majefty, tho' our hearts did fwell as large as heaven in our defires after him in every duty. Therefore, in all our worfhip, let us nourifti r-ight conceptions of God. Let our thoughts of him be high and reverend. Let us con- fider that we draw near to him who is infinitely above the conceptions of angels and men, and dwells in inaccefiible light, and is therefore worthy of infinite honour, and merits our higheft affections. Low thoughts of God will fink our fpirits in a low frame before him. Exhort. 8. Let believers in Chrift long to be in heaven : For although, even there, you can have no compreheiifive knowledge of God, yet your knowledge of him will then be perfected ; for then, the capacity of your foul will be enlarg- ed to a very vaft comprehenfion, and God will then more fully difcover and manifeft himfelf. O then, long for that bleffed ftate. A fight of his bleffed face (hall then make us completely happy. Vol. L N°. 2, H DISCOURSE ( 13° ) DISCOURSE IV- Of God's Knowledge, SERMON XV. I Sam. ii. 3. The Lord is a God of knowledge. MY next work (hall be to ipeak of fome of the divine attributes, where I (hall have occafion to (hew that God is infinite and incomprehensible in every one of them. I begin with God's knowledge, from the text I have read. Thefe words arc a part of Hannah's fong of thankfgiving to God for her fon Samuel. Having expreffed her great joy in the Lord, and the gr-ounds thereof, fhe, in the next place, admonifheth her own and the church's adverfaries, to forbear their infolent and arrogant taunts and reproaches. And this fhe urgeth, in my text, by an argument taken from God's accurate and exact knowledge of all mens* actions and behaviour: Z^r, fays fhe, the Lord is a God of 'knowledge. As if fhe had faid, He exactly knows all your pride and contempt, and perverfe carriage towards me and others of his people. The expreflion hath a great emphafis in it, and imports the greatnefs and vaftnefs of his kno wlegde. As Chrift is called a man offorrows (a), to exprefs the greatnefs of his forrow, as if he had been made up of forrow : So God is here called a God of knowledge, as if he were wholly and only knowledge ; becaufe he is all eye, all underftanding, perfect in know- ledge. The word, in the original, is in the plural number, ** God ^knowledges; that is, of all kinds of knowledge. He is perfect in all knowledges. All things fall under hU knowledge. He knows what men and angels know, and in- finitely more. He is underftanding above underftanding, mind above mind ; the mind of minds, and the light of lights. The doctrine I propofe is this : God hath an infinite and perfecl knowledge •■ In profecuting this doctrine, I fhall, I . Prow that a perfecl knowledge belongs unto God. 2. Shew (a) Ifi. liii. 2, Of God's Knowledge. 1 3 r 2. Shew what God's know/edge is, and in what fenfe know- ledge is attributed to him. g. Shew what are the objects of God's knowledge. 4. Speak of the manner of his knowledge. 5. Make applicatim of the doBrine. Firfi, I prove that a perfect knowledge belongs unto God. Knowledge is frequently attributed unto God in fcripture. The holy fcriptures hold forth God's perfect knowledge three ways. 1. Affirmatively or pofitively ; when it is faid, that he hoketh to the ends of the earth , and feeth under the whole hea- ven (b) : And that his eyes are upon the ways of man, and he leeth all his goings (c). And the pfalmift thus expreffes him- felf in prayer, O I^ord, thou hajl /earthed me, and known me. Thou knowejl my down-fitting, and mine up rifng ,- thou under- fandejl my thought afar off. Thou compajfefl my path , and my lying down, and art acquainted with all my ways, &c (d). And the apoftle tells us, all things are naked and opened to the eyes of him with whom we have to do (e). I might multiply texts of fcripture to this purpofe. Hence he is faid to be perfeSi in knowledge (f). He is abfolutely perfect in it. Nothing can be added to his knowledge. It can admit of no ima- ginable increafe. Therefore the apoftle breaks out into an admiration of God's abundant knowledge ; 0 the depth of the riches both of the wijdom and knowledge of God (g). 2. Negatively; when it denies any thing to be bid from God. / know, fays Job, that no thought can be withh olden from thee(h). And Elihu tells us, There is no darknefs norfiadotu of death where the workers of iniquity may hide them/elves (i). Agreeable whereunto is that of the apoftle, Neither is there any creature that is not manifef in his fight (k). Again, the holy fcripture denies of God, or removes from him, thefe imperfections that knowledge in us is attended with. His- under/landing is infinite (/), fays the pfalmift. It is not finite, as ours is. Or, as the words may be rendered, There is m number or account of his under/landing .* There is no end of it : It hath no meafure, bounds or iimits, as our underftanding hath. There is no fearching of his under/landing (m). 3. Figuratively {b) Jobxxviii. 24. (c) Jobxxxiv. 21. (d) Pfal. cxxxix. 1 — 5. ( fembled to pure light. God is light, fays the apoftle, and in him is no darknefs at all (n). And when the fcripture attri- butes to God eyes and ears, and the fenfes of feeing and hearing. So it is faid, The eyes of the Lord run to and fr& throughout the whole earth. His eyes behold, his eye-lids try the children of men. Tou have wept in the ears of the Lord (0). Not that God hath eyes and ears properly, as we have ; but be- caufe thefe are the fenfes whereby we have the moft clear and certain knowledge of things, therefore they are attri- buted to God, to fignify his moft clear and perfect know- ledge. All things are more clearly and certainly known to him, than any thing can be to us that we are ear and eye- witnefles unto. Therefore he is defcribed with /even eyes (p). 'Nowyfeven is a number of perfection ; and fo the phrafe im- ports God's perfect knowledge of all occurrences in the world. So the wheels alfo, in EzekieFs vifion, are defcribed to be full of eyes round about (q), to fignify God's all-feeing providence in all the parts of his government. We fee then that a perfect knowledge is varioufly attri- buted ro God in fcripture. And he muft needs have fuch a knowledge, 1. Becaufe he hath created all things. For, in, creation, he is not a natural, but a voluntary agent, fo that he cannot be ignorant of thefe things he hath made. Hav- ing given a being to all the creatures, he is able to difcern them feverally one by one, and to underftand all their actions. Therefore, from his being Creator, the prophet infers the unfearchablenefs of his underftanding. The Creator of the. ends of the earth — There is nofearching sfhis underjia?iding (r). 2. Becaufe of his univerfal providence. All things depend on him, in their being and operations. In him we live, we move, and have our being (s). All are fupported and govern- ed by his providential influence. He upholdeth all things by the word of his ponver (t) : And his kingdom ruleth over all (u). Therefore he cannot but know all things particularly. Even the fmalleft things fall under his conduct ; therefore all we do falls under his knowledge. The pfalmift improves this argument, when he fays, Even there Jhall thy hand lead ?ne, and thy right-hand Jhall hold me (*). He that leadeth us by the {n) 1 Jc hn i. 5, (0) 2 Chron. xvi. 9. pfal. *i. 4. Numb. xi. 18. [p) Z^ch. iii. 9. (q) Ezek. i. 18. (r) Ifa. xl. 28. (/) A&3 xva. 28. (t) Heb. 1. 3. (u) Pial.cm. 19. (.v) Pfal. cxxxix. 10. Of God's Knowledge. 1 33 the hand wherever we go, mull be acquainted with all our ways (y). 3. God is a Being infinitely perfect : But know- ledge is a perfed ion, a high excellency ; therefore it muft be in him after an infinite manner. No degree of ignorance can be imagined in the moft perfect Being. 4. God hath endued creatures with knowledge. The knowledge of men and angels is derived from him. He is the Father of lights (2). All are but drops from this ocean. Now, if the creatures de- rive knowledge from him, it muft be eminently and infinite- ly in himfelf ; for nothing can give what it hath not. This argument is urged by the pfalmift : He that teacheth man know* -^ ledge, Jhall he not know [a) ? 5. God is every where prefent ; included in no place, and excluded out of no place ; fo that he muft fee and know all things. Am la God at hand, faith the Lord, and not a God afar of? Can any hide himfelf in fecret places, that I jh all not Jet him, faith the Lord P Do not 1 fill hea- ven and earth, faith the Lord (b) ? He is not far from every one of us (c) : So that ail we think, fpeak and do, is better known to him than to ourfelves. His eyes are in every place, beholding the evil and the good (d). See how the pfalmift urgeth this argument alfo, Pfal. cxxxix. 7, &c. 6. This truth is clear from the accufations and condemnations of confcience. Con- fcience fometimes raifeth fears and terrors for the moft fe- cret fins, which none in the world are privy to but a man's felf. Whence can this arife but from the fenfe of a Supreme Being that knows and underftands ail that we do ? For, if cur heart condemn us, God is greater than our heart, and knoweth all things [e). 7. Nature itfelf hath a knowledge of this truth, thztthe Lord is a God of knowledge. The very heathens acknow- ledged it. Knowledge, fays a Pagan orator, is the life of the gods f . Some called him Mind J, pure understanding : Others, the Infpeclor of all things ||. The Greeks exprefs him by a word which fignifies to fee § .• And one of their feven wife men faid, Men /hould have this opinion of God, thathefeeth all things^. Some called him the eye of the world; and the Egyptians re- piefented (y) Pfal. cxxxix. 3. (z) James i. 17. {a) Pfal. xciv. iq. (b) Jer. xxiii. 23,24. (c) Ada xvii. 27. (d) Prov. xv 3. (^) 1 John iii, 20. f Scientia deorum vita Cicero. § Oi»\ et$-iX6[/.oci, ut Bafilius ; vel, ubw^a, ui Bradw3rdina. f[ Homines exifiimare opportet, Decs omnia csmsre. Thalcs, cijaat. Cic. de Legib, L. 2. 134 0/ God's Knowledge, prefented him by an eye upon the topofafceptre; implying that he is all eye. All the worftiip which the Heathens perform- ed, their facrifices, their folemn covenants, wherein they in- voked the name of God, implied a fenfe of this truth, that God is a God of knowledge. Second^ I proceed to the w what God's knowledge is, and in what fenfe knowledge is attributed to him. It is that at- tribute whereby he underftands all things, in and of himfelf, or by his own eflence. It hath various names, according to the various objects of it. In refpecl: of things paft, it is called Remembrance. In refpecl of things prefent, it is called knowledge or fight. In refpecl: of things to come, it is called fore-knowledge. And in regard of the univerfalixy of the objects, it is called omnifcience (f). In man, underftanding is the faculty, and knowledge i$ cither the habit, or the a£r. proceeding from the faculty by the habit. But thefe are all one in God, and only dii- tinguifhed according to our manner of conceiving. What- ever is attributed to God, is himfelf, his very eflence. God's knowledge is God knowing. Therefore knowledge, as it is in us, a habit or aclt perfecting the underftandingr or a difpo- fition different from the underftanding and added to it ; fo far it is not to be afcribed unto God. In attributing know- ledge to God, we mull remove all imperfections from know- ledge in us, and afcribe unto him the moil eminent way of knowing. We mud not meafure God's knowledge by our own, or think that he hath eyesofflefh> and fees and knows as ?7ien do (g). He hath an incomprehenfible knowledge, in comparifon of which ours is as mere darknefs. God's knowledge, though it be one and fimple in him, yet in regard of the objects, it is varioufly diftinguimed. There is a knowledge of approbation, and a knowledge of appre- henfion. r. There is his knowledge of approbation ; which is a knowledge of favour and fpecial regard. So it is taken in thefe texts. *The Lord knoweth the way of the righteous. And you only have I known of all the families of the earth (h). Hence God is faid not to know them whom he doth not approve. Twill prof efs unto themy fays our Lord, / never knew you (f). In this fenfe God is faid to know his own people two ways, i. In his eternal purpofe of love to them. For whom he did foreknow, (f) Pfal. xxv. 6, 7. Rom. xi. 33. Heb. W. 13. 1 Pet. i. 2, (g) Job x. 4. [h) Pfal. i. 6. Amos iii. 2. (f) Mattb. vii. 23. Of God's Knowledge. 135 foreknow, he alfo did predejiinate, &c (/). Thus, be knows them long before they know him. 2. In the a&ual difpen- fation of his love and grace towards them in time. He knew* eth them that trujtin him (I). 2. There is God's knowledge of apprehenfion. As the former properly belongs to the will, though it be termed knowledge, becaufe affection implies knowledge \ fo this properly belongs to the underftanding. It is twofold. £ . Hia knowledge of fimple intelligence or underftanding, which is of all things poflible, confidered merely as fuch, and with- out refpecl to his decree. It refpe&s all fuch things as are poflible to be, if God pleafe to will and order their being : And he fees and knows them in his own power and fuffki- ency to produce them. So that God hath the ideas of all poflible things in his mind from eve.rlafting. 2. His know- ledge of fight or vifion, which is of all things future or not future, confidered (imply as fuch. This, in our manner of conceiving *, fuppofeth and is confequent to his decree that fuch and fuch things (hall be or not be in time. So that this kind of knowledge refpe&s, (1.) All future things, though many of them are not yet fprung up into being : All things that have been, are, or fhall be in time. (2.) Such poflible things as are not future, and fhall never come to pafs? As that David fhall not build an houfe to his name (/). (3.) What events would follow upon fuch and fuch poflible oc* cafions, which yet never (hall be : As that the inhabitant* of Keilah would deliver up David tO-Saul, if he abode in that place (m). He fees and knows all future things in his decree to produce them : And what poflible things are not future, in his decree to continue them in a ftate of pure pof- fibility : And what events would follow upon fuch and fuch occafions, in his decree connecting fuch events and occafions together. We fee then how thefe two kind of knowledge differ- That of intelligence is, in our manner of conceiving, ante- cedent to the decree •, that of vifion, fuppofeth it. That of intelligence refpe&s merely the poflibility of things ; that o£ vifion refpetls the futurition or not futurition of things in time. He knows things poflible only in his power : But he knows what things arc future, and what are not future, in his own will and decree determining the being or not being of (/) Rom. viii. 29. (k) Nah. i. 7. * Infigna ratfonit, fay the fchoolroen. (/) 2 Ghron. vi. 9. {m) 1 Sara, xxiii. xi. 1 3 6 Of God's Knowledge. of them in time ; feeing the futurition of things is founded only in the divine decree. Third, I come next to fpeak of the objects of God's know- ledge, or what he knows. Andj i. He hath an exact perfect and comprehenfive know- ledge of himfelf. This is efpecially to be attended unto, as the fountain of all his other knowledge. God doth perfect- ly know his own eflence and infinite perfections. The Spi~ rit Jearcheth all things , even the deep things of God («). The word fearch, denotes an exact knowledge, fuch as men have upon diligent fearch and inquiry. The depths of the divine eflence and perfections, are known only to God himfelf. He is blefled for ever in the enjoyment of himfelf, and therefore muft needs know himfelf. And herein efpecially confifts the infinitenefs of his knowledge ; for all other objects are but finite, but he himfelf is an infinite object for his own know- ledge. In this he tranfcends all creatures. 2. He knows all other things. Lord, fays Peter, thoit knoweji all things (o). And fays the apoftle, God is greater than our heart, and knoweth all things (p). He could not be faid to.be omnifcient, if he were ignorant of any one thing poflible to be known. And indeed, what can be too difficult for him to know, when his own infinite eflence is not fo. Particularly, he knows, I. All things poflible. 2. All things pad. 3. All things prefent. 4. All things to come. (1.) He knows all things poflible; all things that are pof- fible to be wrought by his power, though he never give them a being : And thefe are innumerable. He called thofe things which be not, as though they were (q) : And confequently he knew them before they were ; and if he know things that are not, he alfo knows what may never be. He knew what the men of Keilah would have done, if David had tarried in it (r). He knows things poflible, though they (hall never be ; uot in themfelves, becaufe they are not ; nor in their caufes, becaufe they (hall never be; but in his own power, or in himfelf as able to produce them. (2.) God knows all things paft. He knows them as if they were now prefent : For in regard of his eternity there is nothing paft or tocome with him. Hence his knowledge is called a look of remembrance (s) ,- fignifying the continual prefcnce of all things paft before him. This is one of the books (n) 1 Cor. ii. 10. (0) John xxi. 17. (p) 1 John iii. 30*. (q) Rom, iv. 17. (r) 1 Sarm. xxiii. 11. (/) Mai* iii* iG\ Of God* s Knowledge. igy books (hat {hall be opened in the great day (?), Ail that panes Hands on record there : Beholdy fays the Lord, it is written before me (it). God hath a perfect knowledge of all the occurrences that have been in the world, of all the crea- tures that have been, and of ail their acts and operations, in thought, word, and deed. O how vail: is his knowledge! It muft needs be an infinite knowledge that can view all thefe at once. And without this knowledge of things paft, God could not act the part of a Judge, in diftributing re- wards and puuifhments. It is true, forgetfulnefs is fome- times afcribed to God in fcripture : But improperly, after the manner of men, viz. When God carrieth himfelf as men ufe to do when they forget j as* when he defers to make good his promifes to his people, or to execute his threatenings againfl the wicked. So, he is faid to remem- ber a perfon or people, when he manifefts his favour to them ; and he is faid to forget them, when he withdraws or with- holds the teftimonies of his favour and kindnefs from them. But a fimple forgetfulnefs or defect of memory cannot be afcribed to God. (3.) God knows all things prefent. He knows all the- acts of his own power, and all the effects of his grace and goodnefs, and of his mercy and juftice : So that this know- ledge is grounded on his knowledge of himfelf. Fit f> He knows all the creatures from the lead to the. greatelc. Neither is there any creature that is not mamfeji vL his fight (*). He knoivs all the foivls of the mountains ( y). He telleth the number of the Jlars 3 he calleth them all by their names (z). Yea, the very hairs of our head are all number- ed (a). All the creatures are the effects of his own power : And the deformity or vilenefs of any of them cannot deform or defile him. ' Second, He knows all the acts and operations- of the crea- tures, whether in thought, word, or deed. 1. He knows all our thoughts. No thought can be withhoklen from him. He knows our mod inward contrivances, our fecret inten- tions and deilgns #. He difcerns the thoughts and intents of Vol. I. N°.2. S the (0 Rev. xx. 12. («) Ifa, Ixv. 6. (x) Heb.iv. 13. (y) Pfcl. 1. I U (z) Pfal. cxlvii. 4. {a) Matth. x. 30. * Sit igitur hoc perfaafutn civibut, qualis qui/que ft, quid agat, quid in fe admittat, Deos intueri. Cic. Socrates was wont to fay, Hrttvfk. 0^? h-ibal T« li teyouim 1 3 8 Of God's Knowledge* tht heart. 2. He knows all our words. Hence the pfalmiifc fays, 'There is not a word in my tongue t but lo, O Lord, thou hnowefl it altogether. Yea, thefe words that are fpoken in fecret are not hid from him. Hence Elifha, the prophet, could tell the king of Ifrael the words that the king of Sy- ila fpoke in his bedchamber (b). 3. He knows all our ac- tions : Our natural actions ; Then knowefl my down-fitting, and mine up-rifing (f), fays the pfalmiil : And our moral ac- tions ; all the ways of men. Doth not he fee my ways, fays Job, and count all myfleps (d) ? He tells our wanderings \e). All cur ways are before him (f ), The ivays of man are before the eyes of the Lord, and he ponder eth all his goings (g). Yea, hi knows thefe actions that are molt hidden and fecret: For ht feeth in fecret [h); and darknefs hiddeth not from him [i). And as he fees and knows all the gracious actings of men, the actings of their graces, their holy thoughts and medi- tations, their duties of piety and righteoufnefs ; fo he fees and knows all the fins of men, in thought, word, and deed. He feeth wickednefs (k) ; And he beholdeth mif chief and f pit e tj- requite it with his hand (I). Yea, he feeth thefe fins that are committed in fecret : He fets our fecret fms in the light of his countenance (m) ; And he feeth what wicked men do in the dark (71). He knows his own law, and his own holiaefs, and therefore cannot but know what is contrary to both. Third, More particularly, he hath an exact knowledge of the hearts of men. Hence he is faid xofearch and try the heart and reins. He knows the general bent and inclination of the heart. He knows what graces are in the heart ; and all the actings and exercife of grace. And he knows what corrup- tions are in the heart, and all the motions and workings of them (0). tSolomon tells us, Hell and dejlruclion are before the Lord ; how much more then the hearts of the children of men (p) P He made the heart, and therefore cannot but un- derftand the motions of it. From the place of his habitation ha hoheth upon all the inhabitants of the earth. He fafuioneth their hearts alike: He confulereth all their works (q). And he giveth laws (b) 2 King3 vi. 12. (c) Pfal exxxix 2. (d) Job. xxxi. 4. (e) Pfal. lvi. 8. (/) Pfal. cxix 168. (g) Prov. v. 21. {h) Matth. vi. 4. (/') Pfal. exxxix. 12. {k) Job. xi. 11. (/) Pfal. x. 40. (vi) Pfal xc. 8. (/;) Ezek. viii. 12. (0) Pfal. vii. 9. 1 Chron, xxviii. 9. Deut. xxxi. 21. Rev, ii. 19. Matth. ix. 2. Gca. vi. 5. (/;) Prov. xv. 11. (?) Pfal. xxx::i. >4> »5- OfGcd's Knowledge. \ 139 laws to the heart, which neceffarily implieth the knowledge of it. And without this he could not be a righteous judge. JSo much is implied in what the prophet fays-, OLord of Hoftst that judgejl righteouJiyf that tricjl the reins and the heart (r). Even the heathens had 1 fenfe of this f, that God is in the midft of our fouls, fearches and tries the heart, and exactly knows all the thoughts and counfels cf men. Yea, it is the prerogative of God alone to know the heart immediately, He> even he only knoweth the hearts of all the children of men (j). And God challenges this as proper to himfelf. The heart is deceitful above all things , and defpe rate ly wicked; iu ho can know it? I the Lord fear ch the hearty and try the reins (/). Man looheth on the outward appearance^ hut the Lord hoketh on the heart (?/). The devils themfelves can but guefs at the thoughts of the heart, from the knowledge they have of our tempers, paflions, interefts, and the courfe of our actions. (4). God knows all things future, or to come. Known unto God are all his works from the beginning of the vjorld (x). He underflands our thoughts afar off (y). rl hat is, long be- fore we think them. He knows what (hall come to pafs in. all ages and generations ; for he declareth the end from the be- ginning) and from ancient times the things that are not yet done (z), it is certainly a greater perfection to know future things than not to know them, and therefore cannot be denied of an infinitely perfect Being. And if he did not know future things till they come to pafs, his knowledge would be mu- table, and admit of an increafe and growth ; and his provi- dence and government of affairs would be hereby overturn- ed ; for there can be no providence where there is no fore- Tight. Again, God's knowledge of things to come is evi- dent from the whole prophetic part of fcripture : And the foretelling things to come, is what God challengeth as pro- per and peculiar to himfelf, and whereby he is diftinguifh- ed from all falfe gods : Shew the things that are to come here- after , that ive may know that yt are gods [a). All the prophets * (r) Jer. xi. 20. f Nihil Dm claufurn ; intercft atiimis nojlris ; er medijs cogitf itonibui ir.tervenit. Sen. Videt tile or tut ohitufque : ®uid Arclos, quid Boreas Hi' fornus agat : Ferriqus togteque corfiiiu^ at que ipfam mortem pi o- bat. Stat 5. Sil. I. (j) l Kings viii. 39. (/) Jer. xvii. 9, 10. (u) 1 Sam. xvf. 7. (x) Afts xv. 18. (;') Pfal. cxxxix. z. {z) Ifa. xlvz. 10, (a) Ifa xli. 23. * Prxfcientia Dei> tot habet tefles^ quot fecit prophet at % TertuL L. 2. contr. Marcion. 140 t '/ GjcVs Knowledge. are witnefTes of God's foreknowledge. And I add, that God's knowledge of things to come, doth neceflarily follow on his knowledge of hirrtfelf He knows his own will and decree, and confequently what is to come, feeing nothing comes to pafs but what he decreed. He appointed the things that are comings and/ball come (k). And feeing God knows things to come in his own will and decree, hence it follows that he knows them from eternity, and doth not know them only in their caufes ; and that his knowledge of them is molt certain. To afcribe to God only a conjectural knowledge, is mod unworthy of him ; for then he could foretel things only by guefs, and confequently might be deceived and miflaken. Particularly, he knows all future contingencies ; that is, fuch things as fhall come to pafs accidentally or by chance j and all the free and voluntary actions of men : For what is accidental, in regard of us, is certain,. in regard of God and his will and decree. The holy fcriptures afcribe fuch a knowledge to God. I knewt fays the Lord, that thou nvouldefi deal very treachercujly (c)~ And many future contingents and voluntary actions of men, have been foretold in fcripture, and have accordingly come to pafs. If God did not know: future contingencies and voluntary actions till they come to pafs, he would be ftill acquiring greater degrees of know- ledge, which is inconfiftent with his immutability and in- finite perfection. And without this knowledge he could not govern the world ; for fuch things might happen, and fuch refolutions be taken by men, unknown to him, as might perplex all his affairs, and oblige him to alter his counfeis and methods Hence it is that, even the heathens * afcrib- ed fuch a knowledge unto God. The liberty of man's will is not hereby diminifhed •, for God's foreknowledge doth put any force upon men, to compel them to do thi? or that ; and he not only fore-knew the actions of men, but alfo the manner of them, that they would do them freely. SERxMON {h) Ifa. xllv 7. (c) Ifa. xlviii. 8. * At iiiu noturn% qui pueyi, qualifq; futura Jit uxor. Juven. Not a eji enim Wis f i. c*. Dijs) operis fui ferries, omniwnq; Hits re- turn per tuanus fuas iturorttm fcierilia in certo femper ejl : Nobis ex abdite jfuhit ; <6 quie repenlina pufamus} Wis prcvifa veniunt 6" fa- miliaria* iSc.i. Of Geo* s Knowledge* 141; SERMON XVI. fourth, T Go on to fpeak of the manner of God's know- JL ledge, or to fhew you how he knows. And here I premife thefe three things, in general. 1. We muft not meafure God's knowledge by our own. As his efience, fo alfo his knowledge is inconceivably above ours : It is infinitely more pure and perfect. The manner of his knowledge is infinitely more above man's knowledge, than the knowledge of a man is above that of a beaft. There- fore, the manner of his knowledge muft be confidered and conceived by us, as to remove from it all thefe imperfections our knowledge is attended with. 2. Seeing God is the moft nobte and excellent Being, he muft have the moft no- ble and excellent manner of knowing ; for it is better to know in the mod excellent manner, than to have a mean and low kind of knowledge. His knowledge muft be of a higher elevation than the knowledge of any creature can be : And the more perfect and noble the manner of knowing is, the more perfect and noble is the knowledge itfelf. 3. The manner of God's knowledge is unknown to us. We, poor fhallow creatures, are not able to comprehend it. The fPfalmift, fwallowed up in the thoughts of it, cries out, Such knew I edge is too wonderful for me : It is high, I cannot attain unto it {a). It is far above our capacity. As the ex- tent of his knowledge, in regard of the objects known, fo the manner of his knowledge, is above our comprehenfion. We can as little comprehend the manner of his knowing, as the manner of his being. Yea, even in heaven itfelf, the faints mall no more comprehend the manner of his know- ledge, than the glory of his effence. We muft therefore ftudy modefty and fobriety in fearching into this myftery. Yet ibmething we may fafely adventure upon with refpeel: to the manner of God's knowledge. 1. Negatively. 2. Po- fitively. 1. Negatively. And, 1. God doth not know by any fpe- cies or images of things abftracted, as we know objects by the abftracled images of them which are conveyed into our minds by the fenfes. God is not beholden to objects to af- fift him with images, as we are ; nor is his knowledge de- pendent upon or borrowed from the creatures. 2. Me doth not know by bodily fenfes, as feeing and hearing : For he hath (a) Pfal. exxxix. 6. T42 Of G:>is KtijivleiMg:. bath not a body or bodily pirts ; fo that he doth not fee one thing with the eyes, and another thing with the mini, as we do. Haft thou eyes of fle/Jj P fays Job, or feeft thou as manfeeth {]>)? 3. He doth not know by any faculty : For, feeing he is a mod fimple and uncompounded Being, his understanding and his eSTence are one and the fame God is not made up of various parts as we are, and therefore doth not underftand by a part of himfelf. 4. He doth not know by reafoning and diicourfe ; that is, by deducing and ar- guing one thing from another : For this would argue a mix- ture of knowledge and ignorance in him. God ftands in no need of reafonings. 5. He doth not know by information : For ivho hath been his counfellor (c) ? Or, who being his coun- cilor, hath taught him [d) ? He hath no need of the coun- sels or instructions of others, nor any need of a book to in- form him. 2. Pofitively. God knows by his own eSTence. Aslfaid, his understanding is not diftinct from his efTence; therefore what he knows, he knows by his efTence. The beauty, per- fection, life and vigour of all creatures, yea, all things pof- iible, are eminently contained in the divine efTence ; fo that by understanding his efTence, he eminently understands all things. He fees all things poSTible, in his power ; an,d and all things future, in his own will ; and he fees the na- ture of things in the eternal ideas in his own mind. So that feeing himfelf, he feeth all things : His own eiTence is the book or mirror wherein he beholds them. From what is faid, we may gather thefe excellencies and properties of God's knowledge ; whence it will appear that he knows in the molt excellent manner, and in a manner incomprehenfible by us. (1.) God's knowledge is eflential and necefTary. He knows all things neceSTarily. It is efTential to his nature to know them. He can as foon ceafe to be God, as ceafe to be omuifcient. Seeing his understanding and eiTence are one and the fame, his knowledge muft be as necefTary as his efTence. (2.) God is infinite in knowledge, His under/landing is infinite (e). Orig. 'There is no account of it. We can no more draw it into account, than we can number the drops in the ocean. It hath no bounds or limits. We cannot fay, God knows (b) Job. x. 4. (j) Rom. xi. 34. (d) Ifc. xl. 13. (*) Pfal. cxlvii. 5. Of Goers Knowledge. i.\ j knows all tilings but this or that j this were to fct a bar to his knowledge. His knowledge extends to all objects (3,) It is intuitive knowledge, as the fchoolmen fpeak. God knows all things, not fucceffively, one after another, as we do, but one intuitive act. The Lord lookethfrom heaven : He beholdeth all the fins of men. From theptace of his habitation he koketh upm all the inhabitants of the earth (f). As there is no fuccefiion in his eflence, fo there can be none in his knowledge. Nothing is paft or future with him, He knows things that are fucceffive by one fimple act of intuition, by one glance from eternity to eternity. Our understandings are unable to take tn many objects at once, much lefs all objects. But God fees all things diftinctly and particularly at one view. Jill things are naked and open to his eyes (g) : Naked and open, at once, more than any one thing can be to us. Hence, (4.) He knows all things moft eafily. It cofts us a great deal of pains, fearch, and ftudy, to make otirfelves matters of a little knowledge. We muft/^l her as f her, and fearch for her as for hid treafures (h). And it is but a little know- ledge we attain to after many years ftudy and experience : Hence Job fays, with the ancient is ivifdwi, &c (i). But God hath a perfect knowledge of all things without any difficul- ty : Therefore mark what is faid of God in the very next verfe, With him is vpfdom andfrength ; he hath couttfil and un- demanding (k). With him it is, and be hath it ; it is efleii- tial to him. To know any one thing, and to know all things are alike eafy to him. All things are but a point to the im- menfity of his knowledge. He cau behold thelb at once with more eafe than we can turn our eye. (5.) He knows all things perpetually, in regard of the act of knowledge. Seeing he knows by his eilence, he al- ways knows. Men may have much knowledge in habit, when they have it not in act ; fometimes they do not fo much as think of it : But God is perpetually in the act of knowledge. He never [lumbers norfeeps (/) ; as in regard of his providence, fo alfo in regard of his knowledge. (6.) God's knowledge is independent. He doth not bor- row it from the creatures, nor depend on them for means ot knowledge, as we poor worms do As his eflence is inde- pendent from the creature, fo is his knowledge. He hath his knowledge from himfeif, and doth not fetch it from bor- rows (/) Pfal. xxxlii. 13, 14. (g) Heb. iv 15. {h) Prov.ii.4. (/) Job. xii. 1.2. (k) Verfe 13. U) Pfal exxi. 14, 144 Of God's Knowledge. rowed helps, or any thing without him. He knew the crea- tures before he made them-, for in wifd&nhi made them all \tn) -• Therefore he could not derive his knowledge from them. (7.) His knowledge is clear and diitinct, full and perfect. God is lights and in him is no darknefs at all [n). He is perfect in knowledge (0) : He is abfolutely fo. Men know things imperfectly, and by halves : What they know, they know but in part. We fee little or nothing of the efience of things : And we fee the nobleft things but as i/iaglafsy dhrUy (p) : And the multitude of objects confounds our underftanding. But God difcerns the forms and efTences of all things ; all their caufes, qualities, natures, properties, are open to him ; he knows them thoroughly and diitinctly. He fees to the very bottom. All are naked and open to his eyes () i Cor. xiii. 12. (q) Heb iv. 13. (r) ffiwl. xi. 4-. (j) Jamesri. 17, {t) Atti xv. itf. Of God's Knowledge. 14 c never lofe any of his knowledge- He knows by his effence ; therefore, his effence being eternal, his knowledge mull be fo too. All things, paft and future, are prefent with him \\\ regard of his eternity. What was done a thcufand years ago, is as much prefent with his knowledge, as what was done but yefterday : For a ihoufand years in hisfght are but as yefierday when it is pafl («). (ii) It is original knowledge : The original of all know- ledge. All that have any knowledge, derive it from God : He is the Father of lights (#). The moil knowing men fhine with a borrowed luftre. All the candles in the world are lighted at this torch. He enlighteneth every man that cometh into the world (y). Men and angels light their lamps at this glorious Sun. Fifthly, I fliall now apply this doctrine. Ufe i. For inftrutlion. In feveral particulars. Inflr. I. It follows from this do£trine that there is a judg* ment to come : For there is much fecret wickednefs for wheh men efcape cenfure and punifhment in this world ; but all is feen and known by an infinitely holy and jufl God ; there- fore there mud be a day, wherein he will bring all to light, and judge men for the fame. For God will bring every work into judgment , with every fecret thing, whether it be good, or whether it be evil (z). He will bring to light the hidden things §f darknefs, and will make mamfefi the coimfels of the heart (a). In that day God will judge the fecret s of men by Jefus Chrifl ac* cording to the go/pel (b). Then (hall this attribute of divine omniicience be publicly demon ft rated and glorified in the eyes of the world. Then the books fliall be opened, and the dead (hall be judged out ofthefe things which are written in the books, according to their works (c) > fo that the judgment will be moft exact. God will judge from what he hath feen and known, fo that there can be no miftake. Inflr. 2. The consideration of God's perfect knowledge may facilitate our belief of the refurrecUon of the fame body. For when our bodies are diffolved and mouldered into duft, not the lead atom of that duft can efcape God's knowledge. Hell and defruSion are before the Lord (d)- That is, the whole ftate of the dead, all their graves, all the bodies of men, and the duft of their bodies, all are open before him. He keeps Vol. I. N°. 2. T an (u) Pfal. xc. 4. (x) James i. 17. (y) John i. 9. (2) Eccl. :;:; 14. (a) 1 Cor. iv. 5. {b) Rom. ii. 16. (c) Rev. xx. I2# '//; Pjqv. xv, 11. 146 Of God's Knowledge. an exact account of them all, and knows what is become of ail the atoms of duft that belong to fuch and fuch a body, and how to reftore to every body what is efiential to it, and can, by his power, call forth every atom of duft out of the treafures of his knowledge. Injir. 3. It follows, from this doctrine, that fecrecy is no (belter for fin. It is a proverb among finners, If thou canjl not live chaftely, yet carry the matter "warily f . But how vain and fooiifli is it for men to imagine that they can hide their fins from an all-feeing eye ? Though men fee not, yet Cod fees and knows. Hence the Lord tells the prophet, They have committed villany in Ifrael, and have committed adultery ivith their neighbours wives even I know, and am a witnefs% faith the Lord (e). Darknefs is no covering from an all-feeing God : Darknefs hideth not from him, but the night fhineth as the the darknefs and the light are both alike to him (jfj. S in- ane apt to think that all is fafe, when fecret and hid from Co of men ; but this is to put a cheat on their own fouls ; for God fees all their fecret wickednefs. As the Lord tells that wicked p rople : Thou hajl forgotten me, andtrujledinfalfe* hood. I havefeen thine adulteries, and thy neighings, and lewd' f thy whoredom, and thine abominations (g). InJlr. 4. See, from this doctrine, how admirable God's rce is towards the world : For he fees all the wicked- fs that is committed in all the fecret corners of the world, iiud yet doth not deftroy it. If all the vilianies that are com- mitted in fuch a city as this, in one day's fpace, were known io you, you would admire that God doth not make it like Sodom for judgment : But what are all the vilianies com- mitted in this city, in comparifon of thefe innumerable fwajms of fin that are committed all the world over, and that for fo many revolutions of years and ages from Adam till now ? Now, all thefe fins are fet in the light of God }s coun- tenance\h) ; he bath a diftinct view of them all, not only in their number, but in their horrid nature ; and his hatred of them is infinite : Yet he fpares the world, and doth not de- ftroy it. O wbat an amazing patience is this ! The powej* of God is no lefs difcovered in his forbearing to deftroy the world for the wickednefs he fees in it, than it was in making the world at firft. Hence it is faid, The Lord is flow to an- ger, and great in power (i) His flownefs to anger argues a mighty power over himfelf. Ufo f Si non cafle, tarnen caute. (e) Jer. xxix. i%. (f) Pfal. CMKI&. 12. (g) Jer. xiii. 25, 27. {*) Pfal. *c. 8. p) Nah. i. 3. Of God 's Knowledge. 147 Ufe 2. For reproof. To two forts of perfons. Repr. 1. To them that invade God's right and prerogative as a God of knowledge. Men do this two ways. 1. By a curiofity to know what God hath kept fecret When men indulge themfelves in vain fpeculations, and intrude into thefe things they have not feen, by fearching boldly into things not re- vealed, and enquiring curioufly into things above their reach ; what is this but to pry into the fecrets of God, and invade his prerogative ? £ or fecret things belong unto the Lord our Gcd; but thofe things which are revealed belong unto us (k). 2- By rafh and uncharitable judging and cenfuring others. It is true, open crimes fall under the Cenfure and judgment of men, in a way proper to them f . But when you take upon you to judge mens' future and final ftate ; or to cenfure them for things indifferent, or for fuch actions as are capable of a good construction, or for doubtful actions, the good or evil where- of depends only on God's determination; or judge their principles and intentions, contrary to their folemn profeilion, though it be in fome actions that cannot be excufed : In all fuch cafes, you invade the right of God, as if you had a knowledge equal to his ; you become ufurping judges of evil thoughts (/). Repr. 2. To fuch as deny God's infinite and perfect know- ledge. Some deny it doctrinally, and others practically. 1. Some deny it doc~lrinally. Some ancient philofophers afcribed to God only a knowledge of generals, not of parti- culars, as if he knew things only in a heap, and confufedly, and not particularly. "What is this but to deny the perfec- tion of the divine knowledge, feeing it is a greater perfection to know things particularly, than to know generals only. Again, the Socinians, that they may the more eafily eftabliflt an independent indifferency of man's free-will, afcribe to God only a conjectural knowledge in future contingencies, and a knowledge depending on the creature in free and vo- luntary actions ; and they maintain, that God knows and underitands by difcourfe, and reafoning from things more known, to things lefs known, as we do : All which are moft diflionourable to God, and are bold attempts to rob him of this glorious perfection of his nature. 2. Others deny God's infinite and perfect knowledge prac- tically. And men do fo divers ways ; as, 00 By (k) Dcut. xxix. 29. f Maledicere emnibus bona confcientiie fgnum arbitraniur. (/) James ii, 4. Hieroji. contra Helvid. 1 4 8 Of Cod's Kn owledg e . (i.) By taking liberty to live and go on in fin. Wicked finners fancy to themfelves that God feeth them not ; or they would gladly believe it, and bring their fouls under this perfuafion. Though flames of fear come in upon them Some- times ; yet they boldly prefume that God (hall not fee them. The pfalmift mentions this as the ground of the wicked car- riage of the church's enemies : They break in pieces thy people, O Lord, and afflict thine heritage. They flay the widow and the fl ranger, and murder the faiherlefs. Tet they fay, The Lord Jhall not fee, neither fi all the God cf Jacob regard it [in). They fecretly fancy that God, either doth not, or cannot take no- tice of them. To the fame purpofe is that text : He hath [aid in his heart, God hath forgotten : He hideth his face, he will never fee it («). And again, They fay, How doth God know P And is there knowledge in the M oft High (o)P Eliphaz chargeth Job with this : And thou fayejl, How doth God know t Can he judge through the dark cloud ? Thick clouds are a covering to him that he feeth not(p). Alas, many live and walk fo, as if the God whom they profefs, were a blind and ignorant God, or as if they could blind his eyes. Sinners do many times flat- ter themfelves out of God's fight, and pleafe themfelves with this imagination, that he fees them not. This is an inlet to all wickednefs. (2) By an indulgence to fecret fins. A practical difbe-t lief of God's omnifcience is at the bofom of this; as appears from that threatening, Wo uni 'o them that feek deep to hide their counfel from the Lord ; and their works are in the dark ; and they fay, Who feeth us? and who knoweth us (q) ? How often do men take liberty to commit that in the dark, which they re- frain from in the light, as if darknefs were as great an ob- ft.rut~t.ion to his knowledge as it is to ours. When you ard drawn to fin upon the encouragement of fecrecy, you do in fo far deny God. Hence Job fays, If my heart hath been fe- cretly enticed, or my mouth hath kiffed my hand : — I fhould have denied the God thai is above (>). Alas, the eye of man ftrikes a greater awe upon your heart many times than the eye of 'God. There is a fecret atheifm at the root of this : It is a practical denial of God's omnifcience. (3.} By feeking to hide and cover their fins from God. Men are nafurul y inclined to make vails for their fins. A- dam, when he had finned, fought to hide and excufe his fin : And (m.) Pfal xciv. 5, 6, 7. («) Pfal. x. u. (0) Pfal. 'xxiii. 11. {/; Job xxii. i3> 14. (q) Ifa. xxtx. 15. (r) Job xxxi. 27, 28. Of God's Knowledge. 1 49 And we all tread more or lefs in his footfteps. Even the pialmift himfelf kept fdence (s). That is, he did not freely confefs his fins to God, but fought to palliate, excufe and extenuate them : Such a practice as this, is to charge God with a defect of knowledge, as if he could not fee into the depths of a deceitful heart. Therefore Job clears himfelf of it, If I covered my tranfgreffions as Adam , by hiding mine ini- quity in my bofom (t). (4.) By formality and hypocrify in worfhip. When you feek to put off God with a glittering profeffion, and with fair outward fhews and appearances of devotion ; when your hearts are not right with God in duty, but you flatter him with your lips, and lie unto him with your tongues : This is to put a cheat upon God, and to think to blind his all-feeing eye, as if he could be impofed upon by fuch fair pretences, and did as little know you as ye do one another. (5.) By omiflions of fecret duties. Sometimes fecret du- ties are wholly neglected, which is a practical denial of God's omnifcience, as if he did not fee in fecret. Sometimes they are very {lightly and carelefsly performed. If men had a window to fee into your heart, in time of prayer, tKis would trouble you exceedingly : But, alas, it is no trouble to you that God feeth ; which is an evidence that you have not the fenfe of his omnifcience upon your hearts ; you practically deny it. Sometimes men are at pains to enlarge themfelves in prayer with others, but are flight and negligent in fecret prayer : This is to fay, upon the matter, that our heavenly Father feeth not in fecret. Ufe 3 For terror. To feveral forts of perfons. 1. Here is matter of terror to all wicked finners. I am afraid that fome among you, that bear me, proclaim a law- lefs liberty to yourfelves ; you live and go on in fin, disho- nouring God, and breaking his laws : O, what a mad courfe do you run ! But here is that which may be matter of terror to you, God fees and knows all : Nothing can efcape his knowledge. As he knows your perfons, fo he fees your wickednefs. He knoweth vain men : he feeth wickednfs alfo : ivill he not then confder it (u) ? Not a vain thought, nor an idle word, nor a wicked action, nor a flight and negligent fer- vice, but all is knov/n to him. And it were better for you that your fins were known to all angels and men, than thai* they (hould be known to an omnifcient God, who is infinite- ly juft to take vengeance for them. For he, who is now your (fj Pfal. xxxii. 3. (/) Jobxxxi. 33. (it) Job xi. it. 150 Qf God's Knowledge. your witnefs, will one day be your j udge : and if repentance, and fleeing to Chrift, prevent it not, he will, on that day, fet your fins in order before yrm ; and, in hell, he will rip open ail your fins to your face, which Bafit thinks will be more terrible to the damned than all their other torments will be. 2. Here is matter of terror to fecret fmners. Some of you, who are biamelefs in your walk before the world, do yet take a great deal of liberty to fin in fecret, and in the dark ; and you flatter yourfelves with this, that no eye fees you, and would not for all the world that what you did were feen and known of men : As Job fays of fecret tinners* The morning is to them even as the fimdow of death (») : If one know them, they are in the terrors of the fhadow of death. If men did difcover you in your abominable ways in fecret, you would be ready to die with the terror of it. But, ah, God fees and knows. Neither the darkeft night, nor the clofeft curtains, can hide any fin from his eye : For his eyes are as a flame of fire ; light and darknefs are both alike to him ; And he fets our fecret fins in the light of his counte- nance (y) : So that it is great folly to think to conceal a fiu in fecret. And on that great day, how will your faces ga- ther blacknefs, and be filled with fhame, when an omnifci* entGod fhall unvail all your wickednefs before all the world ! 3. Here is matter of terror to hypocrites. Many of you are rotten-hearted hypocrites, and pieafe yourfelves with fair fhews and appearances of devotion. Though you are naught before God, yet you carry fair before men, and cover your- felves with a vail of piety : Like apples that are fair to look to, but are rotten at the heart. But though you may deceive men, yet you cannot deceive God: He is not mocked. The clofeft hypocrify lies unmalked before him : For he feeth not as man feeth) &c (s). He judgeth not according to outward appearance. The omnifcient God fathoms the fecret depths of your heart ; fo that all your juggling and difTembling with him in duty, all your difguifed pretexts, are clear to his eye. SERMON XVII. life 4. i /"OPx Exhortation : In feveral branches. R Exhort. 1. Let us reverence, honour, and adore the great God, on account of this glorious and admir- able perfection. We ufe to pay a great veneration to men of (x) Job xxiv. 17. (y) Rev. i. 14. Pfcl. xc 8. (z) Gal. vi.£. 1 Sam. xvi. 7. Of God* s Knowledge. jrj of grest knowledge , and fhali we not much more honour and reverence the great God, for his infinite and incompre- henfible knowledge ? Is it not a great perfection to know and fore-know, not only the works, but alfo all the thoughts, purpofes, and defigns of any one man ? But how much greater mufl it be, to know and fore-know all the fecret practices, defigns, thoughts and contrivances, of all the men that have been, are, or (hall be, in all parts of the world ? God's fore-knowledge is mod admirable. Prophets have been in all ages and nations held in great veneration : How much more fhould God's infinite fore-knowiedge of all things render him venerable and honourable in our eyes ? Let us then admire this perfection in God, and adore him for it. Exhort. 2. Get a deep fenfe of God's knowledge upon your heart, that you may live and walk always as in his fight. To this the Lord exhorts Abraham, Walk before me, atid be thou perfect (a). And the faints have done fo. David fet the Lord always before him (b). And it was the pfalmift's re- solution to walk before the Lord in the land of the living (c). Even the heathen could fay that ive ought to live fo as in his fight *. There ought to be frequent thoughts of God's knowledge, that the fenfe of it may be deeply impreffed up- on our hearts. To excite and engage you to this, confider, I. You are always under God's eye, whether you have a fenfe of it or not. He is above all, and through all, and in you all (d) : So that nothing can be hid from his fight. Your molt fecret actions, thoughts, and defigns, lie open to him : For all things are naked, and opened unto the eyef of him ivith whom ive have to do (e). 2. Mens' being deftitute of a due fenfe of God's knowledge is the root and fpring of all wickednefs. Hence the pfalmift complains, O God, the proud are rifen againfl me9 and the ajfemblies of violent men have fought after my foul, and have not fet thee before them (/'). As the fenfe of God's know- ledge wears off, a door is opened to all iniquity : And if the fenfe of it were rooted out of the minds of men, they would attempt to act the greateft villanies with a daring boldnefs, and the foundations of human fociety would be quite over- turned. 3. A deep fenfe of this divine perfection upon the heart (a) Gen. xvii. i. (b) Pfa!. xvi. 8. (e) PfaJ.cxvi. 9. * Sic vivendum eft tanquam in confpgftu vhamus. Sen. Lib. de Mor, (d) Eph. iv. 6, (*) Heb. iv. 13. (/) Pfa. Ixsxvi, j4% I $ 2 Of God's Knowledge. heart will be of great ufe and advantage. For, (».) It will beget humility and (name for our vilenefs before Gcd. "Would we not be afhamed'and dejected exceedingly, if we could perfuade ourfelves that all our feeret fins were known to all that converfe with us ? But how much more would we beaftiamedand humbled, had we the due fenfe of this, that all our fins, with all the various circumftances and feveral ag- gravations of them, are exactly known to him who cannot look on fin without an infinite deteftation ? (2 ) It will be a notable bridle of fin. The fenfe of it reftrained Job from unclean thoughts and wanton glances : I have made a cove- nant with mine eyes, fays he, how then fiould I think apon a maid? And then it follows, Doth not he fee my ways, and count all myjleps (g) ? Who would dare to fpeak treafon a- gainft a prince, if he were fure he heard him ? A fenfe of God's knowledge would make us watchful over our hearts and lives, and blum at the very firft rife of finful thoughts. Particularly, it would be a fovereign antidote againft thefe deadly poiions of temptations, whereby many young people are corrupted and ruined. It would make us fay with Jo- feph , How can I do this great wickednefs, and fin againfl Gcd (h) P tf Shall I affront God to his face ? Shall 1 commit fuch wick- €i ednefs, when he is looking on ?" (3 .) It will be a fpur to duty. It engaged the pfalmift to obedience. I have kept thy precepts and thy teflimonies, fays he, for all my ways are before thee \i). It is a great encouragement, when we believe and confider that God fees and knows our diligence and faithr'ul- nefs, the labour we undergo, and the difcouragements we meet with in thejvay of our duty. This is the encourage- ment propofed by our blefled Lord to the angel of the church of Ephefus : I know thy works, and thy labour, andthypat'unce : And to the angel of the church of Smyrna, I know thy works9 and tribulation, and poverty (k). Hence the Lord fays to A- braham, Walk before me, and be thou perfect (/). The matter's eye makes the fervant work : So here, " Shall I be lazy and ** fluggifh, remifs and negligent in duty, when God is look- u ing on ?" More particularly, a deep fenfe of God's know- ledge will make you faithful and diligent in the duties of the feveral relations wherein you ftand to others. When Jehofhaphat would quicken the judges to their proper work, he tells them, God is with you in the judgment («). The a- poille, (g) Jobxxxi, i, 4. (h) Gen. xx-xix. 9. (/') Pfal. cxix. 108. (k) Rev. ii. 3, 9. (/) Cen. xvii. I . [m) 2 Chron. xix. 6. Of bocVs Knowledge, 1 Knowledge puffeth up (c). If men have but a little knowledge, beyond the vulgar, what a high conceit have they of them- felves ? How would they be efteemed by others ? How in- folent, if their opinion and judgment be not followed? But let us confider, 1. That all our knowledge is derived from God as the Fountain : So that it is a vanity to boaft o( it. Hence the apoftle expoftulates with felf-conceited pro- feflbrs, What haft thou that thou dulf not receive ? Now, if thou did/l receive it, why dofl thou glory, as if thou hadf not received it (d) ? It is a light from the Father of lights ; a ftream from that eternal Fountain. 2. All our knowledge is but bru- tifh ignorance, being compared with the divine knowledge. The pfalmift owns this ; So fooii/h was I, and igmrant, fays he, / was even as a beafl before thee (e). And fo doth Agur, Surely (z) Pfal.cxKiii. I. {a) Neh. i 6. (b) Adsx. 33.- (c) 1 Cor. viii. 2. {d) 1 Cci..' iv. 7. (e?) pfal, lxxiii. 2 2. I $ 6 Of God's Knowledge. Surely I am move bruti/h than any man, and have not the under* /landing of a man : I neither learned ivifdom, nor have the know." * ledge of the holy (f). f How little do we know in compan- ion of what we are ignorant of ? All our knowledge is con- fined to narrow bounds : It is but of the outfide and face of things ; a mere nothing, in comparifon of the divine know- ledge. O what a vain ignorant thing is man, being com- pared with God ! On thefe accounts, the confideration of God'6 omnifcience mould render us vile and low in our own eyes. 2. To quicken you to repentance for fins paft. Confident . God remembers all your bypaft fins. What a fenfelefs thing is it to be carelefs of fins committed many years ago ? Though thefe fins be forgotten by you, yet they are remembered by aa infinite underftanding. They are written in a book which lies always before God. Behold-, fays the Lord, it is written before me (g). He fometimes binds himfelf by oath not to forget the fins of men. The Lord hathfworn by the excellen- cy of Jacob y fur ely I will never forget any of their works (h), 2. God remembers your paft fins in all their aggravating cir- cumftances. He knows them exactly, having taken exa£t notice of them when they were committed. His eye-lids try the children of men. He not only knows, but ponders all your goings , and confders all your works (i). He ia not a bare fpettator, but a diligent obferver. He remembers the place "where, the time when, and the light, mercies and vows, a- gainft which you finned ; and the number of your fins are written in his book j they are marked before him. 3. He remembers your fins fo as to avenge them, if you continue impenitent. He obferves them in order to a juft recom- pence. He beholdeth mi/chief and fpite to requite it with his hand (k ). He hath them recorded for future vengeance. So the Lord tells us, Behold it is written before mey I will not keepftlence> but will recompence, even recompence into their bofom (/). They are laid up in fore with him, and, fealed up among ft his treafures : And a time of expence will come *, for to him belongeth ven- geance and recompence yfo that their feet Jhall fide in due time [m). Well then, let the confideration of all this awaken an (y) Efth. vii. 8. (~) tleb. 4. 13. (a) Job xxxiv. 21,2 2, (b) Trov. v. 20, 21. {c) Job. xxxi. 1, 4. () Join. xxi. 17. {1) Rev. xii. io. (() Zech. iii. 1,3. (/) Matth vi. 4, 6. Of God's Knowledge* t6$ can efcape his notice. He hath a book of remembrance fir them that think upon his name. He fees, not only your -works and labours , but alfo your faith and patience in working them, and your fincere love in them (m) And though there be many weakneffes and imperfections in your beft duties : Yet God fearches your heart, and fees what good is in it, and Jcnows and approves of your good affections, in the midft of manifold weakneffes that are mingled with your performances. 5. More particularly, here is matter of comfort in fecret prayer. God fees and knows your prayers («), though never fo fecret. How comfortable is it, that you do not call upon a deaf and ignorant idol, but upon a God of infinite know- ledge, who can difcern your particular cry, though crouded by a multitude of cries from others ; as Chrift difcerned the believing touch of a poor woman from the prefs of the throng- ing multitude ? Again, when you are at a lofs how to exprefs yourfelves in prayer ; yet God knows and underftands your fighs and groans ; he knows what is the mind and meaning of the Spirit in them. So the apoftle tells us, The Spirit it felf maketh intercejjion for us, with groanings which cannot be uttered : And he that fearcheth the hearts , knoweth what is the mind of the Spirit (0). How doth David chear himfelf with this: 0 Lord, fays he, my groaning is not hid from thee. And he hears your tears, the voice of your weeping; and referves your tears in his bottle (p). Again, your prefent condition may be fuch, that you cannot pray in any good order and method, but your prayers are full of diftracHon and confufion : Yet God underftands the meaning of them, and knows how to diftinguifh between what is yours and what is his in your prayers. He fees and knows the frame of your hearts in prayer, if they be meek, humble, and broken ; and he judges pf your prayers by that, and not by external enlargements. Again, when in prayer you forget any thing which at firft you intended : Yet God knows the mind of the Spirit, and there- fore will put that in your prayers for you, which you forgot to put in yourfelves. He hears your denres, though they be not formally exprefled in prayer. Hence the pfalmift fays, Lord, thou haft heard the defire of the humble : And, Lord, all my defire is before thee (q). And he knows all your wants and neceinties, though you have not expreffed them: Tour Father knoweth what things ye have need of, before ye ajh him [r ) . , „ (m) Mai. iii. 16. Rev. ii. 2 Heb. vi. 10. («) Matth. vi 6. ( infill upon, in the profccution of this doctrine. Obferv. Wifdom is the property and excellency fGcd alone; or* he only is wife* I fhall here £hew* l • What wifdom is, and in what fenfe it is attributed to God*. 2. That God is wife ; or that wifdom is one of the proper* ties and excellencies of his nature. 3. That he is the only wife God ; and in what fenfe he isfo, 4 . Wherein the wifdom of God doth appear. 5. I fhall apply the doclrine. Firjt, What wifdom is, and hi what fenfe it is attributed to God. There is a two-fold wifdom af God fpoken of in. fcripture- 1. His perfonal wifdom; and that is the Son* the fecond p? rfon, our Lord Jefus Chrift. He is called by the apoftle the wifdom of God (c). And he is frequently ex- preifed by this name in the book of the Proverbs, efpecially in chapters viiith and ixth. He is called the wifdom cfGody be- caufe in him God did (hew forth his wifdom in an eminent manner \ and in him are hid all the treafures of wifdom and knowledge (d) ; and it is he that reveals to us the Father's fe- crets, and declares to us and through, and to him are all things ; io whom be glory for ever. Amen (f). 2. Wifdom lies in mak- ing choice of and ufing the moil fit and proper means for at- taining our end. Now, God is at liberty to ufe what means he pleafeth : and as he fometimes works by fmall means, by- unlikely means, by feemingly contrary means ; fo it is his pre- jogative, that he gives a right bias to any means he is pleafed to ufe for promoting his own glory. And fometimes the rneans he ufeth are very admirable, and in their own nature myfterious, wherein his wiklom doth radiantly fhine forth ; as in our redemption by Chrift. 3. Wifdom lies in lay- ing hold upon and improving the fitted feafons for bringing about our defigns. For a zuife man's heart difcerneth both time and judgment (g). So, God is infinitely wife to time the exe- cution of his own counfels. Being infinite in knowledge, he hath at once a perfect view of all the circumftances of things, fo that he cannot be miftaken as to the proper feafon of bring- ing about his own purpofes. He hath made every thing beauti- ful in his time {h). He hath an exact knowledge of times and feafons, and is infinitely wife to chufe the fitted. 4. Wifdom lies in acting judicioufly and rationally. A wife man is not felf- (e) Rom. xi. 33. (/) Rom. xi. 36. (g) Eccl. viii, 5. lb) Eccl. iii. II. Of the Wifdom of God. \ 7 1 felf-willed, but is guided by right reafon, and a&s with judg- ment. So, God doth nothing but with reafon and under- ftanding. He is a God of Judgment ; and all his ways are judg- ment. His will is never without ccunfel. Hence it is called the counfel of his will if). But in attributing wifdom to God, there are two things we muft advert unto. 1. We mult remember that his wifdom is not a habit fuperadded to his eflence, as it is in us ; as if God were compounded of fubftance and qualities, as we are : For he is a molt fimple and uncompounded Being. But * his wifdom is the fame with his efTence. The wifdom of God is the wife God, or God acting wifely. All the perfections of God, though they feem diverfe in our conceptions, are one and the fame in him, and the fame with his eflence. 2. We muft not think that God confults and deliberates, and reafons matters with himfelf, as men do, and fo is determined to a choice of proper means, and of fit feafons and opportunities of acting : For this would imply ignorance and hditation of mind antecedent to fuch consultation, and a change of will and purpofe after it : And God hath no need of fuch delibe-* ration and reafoning ; for he hath at once a perfect view of all the means for effecting his own purpofes, and of all the circumftances of things, fo that he can never be at a lofs what courfe he mould take. Second, I proceed to prove that God is wife ; or, that wif- dom is one of the excellencies and perfections of the divine nature. Though the proof of this needs not be infilled upon, yet it may be edifying to confider fome fcripture exprefiions about it. Wifdom is often attributed to God in the holy fcriptures, and that under a variety of expreflions. He is faid to be wife in heart (k). This is fpoken of God after the manner. of men, in whom the heart is the feat of wifdom : So that the meaning is, he is perfectly and profoundly wife. Job doth alfo exprefs himfelf thus, With him is wifdom andflrength {l\. Wifdom is with him, as its mailer and fovereign Lord \ withr him, as its fole Author and Proprietor. Again, Elihu tells us, He is mighty in firength and wifdom {in). The particle and is not in the original text ; and fo fome interpreters under- ftand the words thus, He is mighty in theftrength of wifdom, or mighty frong in wifdom. So Daniel tells us, Wifdom and might are (i) Ifa. xxx. 18. Deut. xxxii 4. Eph. i. 11. * Et quia in ilia fimplicit ate mn efi aliud fapere quam cjfe% eadeiu Hi fapientia qua ejj'sntia. Aug. de Trin. JL. 7. G. l« [k) Job. ix. 4. (/) Job. xii, 13* (>*) Job xxxvi. 5. 172 Of the Wifdom cf God. are his («). Wifdom is his peculiarly, his prerogative ; it is the royalty of God. Hence the apoltle cries out, O the depth of the riches both of the ivifdom and knowledge of God (o) ! There are are treafures of wifdom in him (p). In him are all kinds and forts of wifdom. Hence we read of the manifold ivifdom of God (q). It is with reference to this divine perfection that counfel is attributed to God in fcripture. He hath counfel and underftanding. My counfel fi all f and , fays he. He is won- derful in counfel (r). Now, counfel is attributed to God, not properly as it is in us ; for fo it implies weaknefs and labori- ous deliberatien : But it is afcribed to him in condefcenfion to our capacity ; to fignify, that as thefe are the wifeft acts in the creatures that are the remits of deliberation and counfel ; fo God acts nothing but with reafon and underftanding. All *iis purpofes are fo contrived as is worthy of and becoming his glorious Majefty ; and he hath infinitely wife reafons for all he doth. Therefore, as one obferves *, " The wifdom of God *' may be fitly called the counfel-chamber of heaven, where c- %i very thing is contrived, that is afterward wrought by his M power :" For he worketh all things after the counfel of his own will (j). Thus we fee that wifdom is attributed to God in fcripture, as one of the excellencies of his nature : And it muft needs be fo for thefe reafons. i . Becaufe wifdom is a perfection ; yea, the mod noble and eminent perfection in any creature. It is a greater perfection than power : Wifdom is better than Jlrength (/), fay3 Solomon : Therefore it muft be in God after an infinite manner. The higheft perfection cannot be want- ing to him who is infinitely perfect. 2. I argue from God's being the Supreme Governor of the world. As wifdom is neceftary to fit men for government, fo it muft be a neceflary perfection to him whofe kingdom ruleth overall. As without wifdom he could not have made the world •, fo without it he could not govern the fame. Certainly, he who hath an uni- yerfal, independent government, muft have an univerfal, in- dependent wifdom. 3. All God's other perfections would be none without wifdom : They would be as a body without an eye, as a foul without underftanding. His patience would ^e cowardice, his juftice a tyranny, his power an oppreflion, without (n) Dan it. 20. (0) Rom. xi. 33. (/>) Col. ii. 3. lq) £ph. iii. 10. (r) Job xii. 13. Ifa. xlvi. 10. and xxviii. 20. * Flavel'a Righteous Man's Refuge. (/) Eph. i. 11. (r) Eccl, ix. 16. Of the 1'Vifdom of God. 1 73 without the conduct of wifdom. Without it they could not ihine in a due luftre and brightnefs. Hence an eminent di- vine fays, " Wifdom is the jewel in the ring of all the divine «» excellencies, and holinefs is the fplendor of that jewel *." 4. The wifdom of men and angels is derived from God as the Spring and Fountain of it. He giveth wifdom to the wife (u)> Therefore he himfelf muft be eminently wife : For, nothing can be in the effect which is not eminently in the caufe. If he hath made creatures wife, he himfelf muft be much more wife. 5. Even the Pagans, by nature's light, had a fenfe of this. They had this natural notion of God, that he is emi- nently wife. Plato therefore calls him Mindox Under/landing -\. Cleanthes ufed ro call God Reafon. And the name philofopher, which their learned men took to themfelves, did arife from the regard they had to this tranfeendent perfection of God. They would not be called ZoQoi, that is, wife men ; hutphilofophiy that is, lovers of wiidom. Both Pythagoras and Socrates thought the former too magnificent a title to be given unto any but God. Third, I proceed to (hew that God only is wife, in and what fenfe he is fo. It is one of the divine royalties : It is peculiar to him alone. As there is none good but God{x) ; fo there is none wife but he. Even the heathen philofopher Plato afferts § wif- dom to be a thing of that excellency, that it cannot proper- ly be attributed to any but God. All creatures are but fools in comparifon. Solomon, who excelled in wifdom, was but a poor fool to God. The ivifdom of this world is foolifbvefs with God : And the fooli/hnefs of God is wifer than men ( v). Angels excel men in wifdom (z) : Yet there is no proportion between their wifdom and God's ; fo that it is as nothing in his fight ; it is but folly comparatively to his : His angels he chargeth with fel- ly (a). Though they are not chargeable with actual or abfo- lute folly, yet they are chargeable with potential and compa- rative folly. God differs infinitely from all creatures in his wifdom. For, 1 He is effentially wife. He is fo by his effence. Yea, his wifdom is his very effence. He is wifdom itfelf : It is his very nature. He can as foon ceafe to be God, as ceafe to qe moll wife. 2. He is independently wife. He that borrows his wif- dom from another, cannot properly be called wife : And fuch is * Charnock on the Attributes, f N#. § Plato in Phaed. {u) Dan. ii. 21. (>■) Matth. xix. 17, (v) I Cor. iii. 19. I £or\ i. 25* (z) 2 Sam. xiv. 2c {a) Job iv. 18. 174 Of the Wifdom of God. is the wifdom of all the creatures ; it is but borrowed. But God doth not derive his wifdom from any other •, and it is not the birth of ftudy, nor the fruit of experience : But he hath it in and of himfelf. He never goeth out of himfelf to learn wifdom, nor doth he receive counfel from any. With whom took he counfel, and who inflrutled him, and taught him in the path of judgment (b) ? With what man or angel, with what politician did he ever confult ? He is infinitely above and be- yond all inftrucrion, advice or counfel from any. 3. He i3 perfectly wife. The greateft wits among men are not without fome mixture of madnefs. But there is no defect in the wifdom of God. It is beautiful, without any deformity. The wifdom of men and angels is but a faint fha- dow of it. Wifdom is in him in the moft abfolute perfection. 4. He is infinitely wife. We cannot fet bounds and limits to his wifdom, and fay, He is fo wife, and no more. Nothing can be added to it. The greateft wifdom among men is in- creafed by experience, and furthered by inftruclion and exer- cife •, but the wifdom of God is not capable of any addition. He cannot be more wife than he is. The experience of fo many thoufand years in the government of the world, hath added nothing to the immenfity of his wifdom. 5. He is immutably wife. He can never lofe his wifdom, nor have it impaired in the leaft. The wifeft of men are not wife at all times. The wifdom of man is often loft by dot- age ; and the minds of fome who excelled in wifdom have been darkened with folly; as Nebuchadnezar. But the wif- dom of Godis ever with him. With him is wifdom and fir ength (c). Wifdom is with him ; it is infeparable from his nature. He is not variable in his counfel ; it it flands for ever, and to all generations (d^ ; it is unmoveable like a rock. Hence we read of the immutability of his counfel [e), 6. He is univerfally wife. Some are wife in one kind of employment arid bufinefs, and fome in another. But God is wife in all his contrivances and purpofes, and wife in all his executions ; wife in all his ways, and in all his works, both of creation and providence. None can charge him with ralh- nefs or a defect of his wifdom in any of his proceedings. The wifeft men fometimes flip, and ileep like the foolith virgins : The faireft copy that ever was written by men had fome ble^ miihes in it. But all God's works are done in the depth of wifdom : For he wills and works all by counfel ; he ivorketb all things after the counfel of his own will (f). rj (/?) Ifa. xl. 14. (c) Job xii. 13. [d) Pfal. xxxiii. 11. [e) Heb. vi. 17. (/*) Eph. i. 11. Of the Wifdom of Cod. 1 75 7. He is originally wife. He is the Fountain of all cre- ated wifdom. The wifdom of men and angels is but a drop from this ocean : For he giveth wifdom to the wife, and knowledge to them that know underjianding (g). He only is wife, becaufe all wifdom is originally in him, and derived from him. Spi- ritual wifdom is from him. Hence the apoftle exhorts, If any of you lack wifdom, let him ajh of God (h). Political wif- dom, wifdom for government, is from him. Solomon's wif- dom was the gift of the Moft High. Artificial wifdom owns him as the Fountain. All arts among men are rays of divine wifdom (hining on them. Bezaleel's wifdom for embroidery, and devifing curious works, was the gift of God (z). Yea, the wifdom of the hufbandman is from God. His God doth inJlrutJ. him to difcretion, and doth teach him : And having fpoken of fome parts of the huibandman's wifdom, he adds, This alfo cometh forth from the Lord of Hoflsy who is wonderful in counfel, and excellent in working (k). So that all wifdom is originally from God. All candies are lighted at this torch. He is the Father of lights (/). To him we owe all the light and wifdorn we have. 8. He is incomprehenfibly wife. The deepeft heads a- mong men are but thailow -y but the wifdom of God is an un- fearchable depth Hence the apoftle cries out, Othe depth of the riches both of the wifdom and knowledge ef God (rn) ! There are riches of wifdom, and a depth in thefe riches, and fuch a depth as is to be admired but cannot be comprehended ; a depth that none can fathom. The pfalmift adores God for this, Thy thoughts are very deep (n). None can dive into the depth of divine wifdom. No created underftanding can con- ceive how wife he is. We read oifecrets of wifdom (0). There are unfearchable depths of wifdom even in the ways and works of God, fuch fecrets of wifdom as the wifeft of men never faw: How much lefs can we comprehend God's effential wifdom. SERMON XX. Fourth % TvGO on to ftiew wherein the wifdom of God doth A appear. It appears, 1 . In the work of creation* 2. in the government of the world. 3. And efpecially, ia our redemption by Chrift. T (g) Dan. ii. 21. (/>) James I 5. (/') Exod. xxxi. 3. (k) lia. xxviii. 26, 29. (/) James i. 17. (m) Rom. xi. 33. («) Pfal xwii. 5. (ong for perfect bleffednefs in heaveti. (3.) In the work of conversion ; efpecially in the manner of it. It is God's promife to Ifrael, Behold I will allure her (k)i Or, as the word may be rendered, 1 will deceive or beguile her. Hence the gofpel, which is the ordinary mean of conversion, is called the wifdom of God (/). There is infinite wifdom and Ikiil in grace's way, to counterwork the ftratagems of Satan^ and the deceits of the flefh *, to work upon the heart without wronging the natural faculties ; and to fuit the key to all the •wards of the lock, fo as none of them may be difordered. And there is infinite wifdom in God's bringing in finners in fuch ways as are fuited to their natural tempers and difpofnions : The ftubborn he tears like a lion ; the gentle he wins by iweetnefs. (4.) In guiding and conducting his people in all the paf- fages of their lives, in all their (traits and difficulties^ and in Vol. I. K°.2. Z . all (/} Pro?, viii, 12. {k) Hof. ii. 14. (;) 1 Cor. ii< 7* J78 Of the Wifdom of God. all their clangers, and bringing them all fafe to glory atlaft. A3 the fkill of a pilot is feen in bringing a (hip fafe to harbour, notwithstanding of many dangers : So, when we confider the inany dangers that are in the way of the children of God, what rocks there are on every hand of them, and what hazard they are in every hour, of making fbipwreck of faith and a good confidence •, it is admirable to think how they are guided. But there is infinite wifdom in the way with them. His wif- dom appears in leading and guiding them in the way of duty, when they are at lofs in their own thoughts, and know not what to do; in counterworking the ftratagems of a fubtle devil, and the wiles of a deceitful heart ; in meafuring out their comforts for them ; in giving feafonable fupplies of grace ; in fuiting their temptations to their ftrength ; in giving fea- fonable relief under temptations, and opening a door for their efcape. Whatever their trials and temptations be, yet he is never at a lofs as to ways and methods for their help and relief. ^Tke Lord hiaweth how to deliver the godly out of temptations (*»). And he is infinitely wife to accommodate his help and relief to the various neceffities and conditions of his people. (5 ) In the afflictions he allots unto his people. As, 1. la ordering afflictions when they moft need them, and their a- bufe of profperity calls aloud for them. They are in heavinefs through manifold temptations »^nly if need be (») ; So that their afflictions are moft neceflary and feafonable. 2. In fuiting their afflictions to their various lufts, and to their different tempers and difpofitions. Afflictions are God's phyfic ; and he is infinitely wife to mingle and temper tht potion, to the various conditions of his people. God is faithful who will net fuffer them to be tempted above that they are able; but will with the temptation alfo make a way to efcape t that they may be able to bear it (0). Divers lufts have divers remedies; and God knows how to ftrike in the right vein. 3. In the gracious iffues of the fharpeft afflictions he allots them. He brings meat out of the eater, and out of the ftrong he brings forth fweetnefs. So, the heads of leviathan , became meat to them inhabiting the wilder- nefs (p). God out -wits Satan, by bringing light out of dark- nefs, and making poifons to become medicines. He fan£ti- iies the afflictions of his people, to ftrengthen their faith, con- firm their hope, fortify their patience, and make them more holy. AU things work together for good to them that love God (q). (6.) In (;//) 2 Pet. ii 9, («) 1 Pet. i. 7. () PfaL- lxxiv. 14. (y) Rom. viii. 28. Of the Wifdom of God, 1 79 (6,) In the wonderful deliverances he fometimes works for his church and people. As, 1. In the admirable manner in which deliverances are fometimes brought about. There is a depth of wifdom in his way. 2. In the feafon of the deliver- ance. He fometimes delivers his church, when {he is on the brink of ruin, and her danger in all human appearance una- voidable : As in queen Efther's time. He fometimes delivers in fuch a feafon wherein his people lead expect it, fo that they are furprifed therewith. Hence tfce church fays, When the Lord turned again the captivity of Zion, we were like them that dream (r). 3. In railing up, fitting and qualifying inftru- ments for this work. Thus, Mofes, a man learned in all the wifdom of the Egyptians, and who had the advantage of a generous and princely education, was raifed up to be the de- liverer of God's people, and to be their head and captain. 4. In difappointing the projects of enemies in the height of their hopes, and ruining them by their own enterprizes, The Lord is known by the judgment which he executeth ; the ivicked is fnared in the work of his own hands (s). Hefcattereth the proud in the imagination of their hearts (t). Sometimes ruin feizeth upon enemies by tbefe very means by which they thought to bring it upon the church. 3. The wifdoin of God doth chiefly appear in our redemp- tion by Chrift. When man had ruined himfelf by fin, the wifdom of men and angels could never have devifed any pof- fible way of falvation. But when this puzzled and nonplufed all finite understandings, infinite Wifdom found out the way, to wit, that the eternal Son of God fhould aflume our nature, and by his obedience and fufferings in that nature, fatiefy Divine Juftice, and purchafe for us all fpiritual and eternal bleflings; and that we mould be interefted in all this by faith in him. Here is a conjunction of excellent ends and excellent means. As there cannot be a more noble end, than the glo- ry of God in the falvation of loft finners *, fo there cannot be a more admirable means, than God manifeft: in the flefh. This is the wifdom of God in a miflery (u) : A thing more fur blime than all the fecrets in the creation. Here, death is made the way to life, and fhame the way to glory, and the crofs the way to the crown ; fo that the rare contrivance is admirable. The very angels defire to pry into this miftery (#). Yet are they not able to fearch it to the bottom, or to tell over (r) Pfal. exxvi. 1. (j) Pfal. ix. 16. (/) Luke i. 51. {ti) 1 Cor, ii. 7. (v) 1 Pet. i. 12. 1*0 Of the Wifdom of God. °ver the treafurcs of wifdom which are in it. Here the treav fures of wifdom are opened. Hence, Chrift; is called the ivif dom cf God ( v). Here is a hidden luifdom^ and wifdom in a mi fiery (z). The wifdom of God in redemption is truly myf- terious and incomprehenfible. The wifdom of men and an- gels is not able to unfold it. It is a wifdom' as manifold as myfterious. Hence it is called the manifold wifdom of God {a). There is a variety in this myftery, and a myitery in every part of the variety. The word in the original rendered manifold^ tlenoteth a thing that hath a curious variety in it, like a piece of embroidery. The wifdom of God in redemption is an em- broidered wifdom, wherein there is all variety of rich and curious contrivances. Thus I have (hewed, in fome meafure, how the wifdom of God appears, in the work of creation ; in God's government of the world, efpecially his gracious government ; and molt of all in our redemption by Chrift. Yet all that is difcovered or manifefted of God's infinite wifdom, is but little in com- parison of what is in him. Let it be coniidered, that we can- not find out even the wifdom of God in his works : We may find it out fuffkiently for our inftruction, but it cannot be found out to perfection. Yet all the wifdom of God in his works is infinitely lefs than what is in himfelf The fecrets of wifdom in God, are double to the expremons cf it in his works. This feems to be the meaning of that expremon, And that he would fieiv thee the fecrets cf wifdom, that they are double to that which ts (b). God hath not {lamped all his wif- dom upon any thing that he hath done. He hath a ftock and (tore of wiVdom by him, that no creature ever looked into, or is capable of finding out. /// him are hid all the treafures of- wif dom and knowledge (c). Fifth , Follows the application of this doctrine. Ufr i. For inftrudaion. In feveral particulars. Inftr. t. Is God only wife ? Then he muft needs be un> changeable in his decrees and purpofes. If he did change, it muft either be to the worfe, and fo he would not be wife. in his prefent purpofe ; or to the better, and fo he was not wife in his former purpofe. There can be no blots or ble- mifhes in the counfels of infinite Wifdom, to move him to any change. Hence, the immutability of his counfel is of- ten allerted in fcriprure. My counfel jhailjland* and 1 will do all my pleafure (d) . The counfel of the Lordfandethfer ever ; the thoughts. (y) I Cor. I. ^a. (2) 1 Cor. ii. 7. (*} Eph. iii. jo. (&) Job xi. 6. (c) Col. ii. 3. (d) Ifa. xlvi. i$» Of the Wifdom of God. 1 8 &, thoughts of his heart to all generations (e). There ar* many de- vices in a man's heart : Neverthelefs the counfel of the Lordy that JhtUl ftand{f). There can be nodifappointments to make God •hange his counfels. No craft or policy of the creature can undermine them. There is no wifdoms nor under ft andingy nor counfel againf the Lord (g). His infinite wifdom is a bar to any change Hence the prophet fays, Tethe alfo is wife, and will not call back his words (h). Injlr. 2. Is God infinitely wife ? Then he doth nothing in vain. That is in vain, which hath no good end or ufe •, and it is in vain to do more than is convenient for the end de- signed : But none of thefe can be imagined of the infinitely wife God ; for he doth nothing, but he hath infinitely wife ends in it, and reafons for it. Irftr. 3. We may fee here the great happinefs of believers in Chrift. He who is their God by covenant, is the only wife God, He is infinitely wife, to counfel, dire£r, and guide them continually, to out-wit and undermine their crafty and fubtle enemies, and to manage all their concerns to his own glory and their good. He is infinitely wife to communicate all good to them, and prevent all evil ; and hath infinite ways to bring to pafs his gracious intentions toward them : So that they are unfpeakably happy in an intereft in him. Injlr. 4. See here the great folly of the moft fubtle and politic enemies of the church. They think they a& wifely in plotting mifchief againft the church : But this their way is their folly ; for they fet themfelves agaipft the GodofZion9 who is the only wife God ; fo that they labour in vain. He is wife in hearty and mighty inftrength : who hath hardened himfelj againft himy and hath prof per id [i) ? All their fubtle devices, plots, and counfels, are but a preparation to their own ruin. Hence the prophet triumphs over the church's enemies; Af- fociate yourfehesy 0 ye people y and yefhall be broken in pieces. Take counfel together , and itftjall come to nought : Speak the iv?ra\ find itjhall not ft and ; for God is with us (k). Crafty enemies do but make halters and dig pits for themfelves The ft one cut out of the mountain without hands (/), fhall dam in pieces ail worldly power and policy. Ufe 2. For reproof. Is it fo, that wifdom is one of the pro- perties and excellencies of God, and that he is the only wife God? Then, u Here (*) Pfal. xxxJii. II. (/) Prov. xix. 2 1. (g) Prov. xxi. 30. 30. (b) Ifa. xxxi. 2. (;') Job ix. ^. [i) Ifa* viii. 9, 10. (/) Dan. ii. 44, 45. 1 82 Of the Wifdom of God. i. Here is ground of reproof to fuch as do not reverence the infinite wifdom of God, and will not fubmit to it. When you are peremptory for your own will, and wifh or pray for any thing, without a due fubmiffion to the will and pleafure of God ; this is to dictate to infinite Wifdom, as if ye were God's counsellors, and wifer than he. When you are pe- remptory in your defires after fuch mercies, fuch a lot and condition in the world ; O that I had fuch and fuch things, or that I were in fuch and fuch circumftances: In fuch cafes, you encroach upon infinite wifdom, and would direct God bow to difpofe of you. 2. Here is ground of reproof to them that invade the in- finite wifdom of God, by bold and curious inquiries into things fecret, and which God would not have them to know, intruding into thefe things which they have not feen (m). When you fearch curioufly into fuch things, the knowledge whereof God hath referved to himfelf ; this is an ambition to be of God's council : You affetl: a wifdom equal with God. This was the fin of our firft parents: They affected a forbidden wifdom : And from them is this original evil tran'mitted to us. Vain man would be wife, though man be born like a wild ajfis' eolt (n). Men do naturally defire forbidden wifdom, and che more that is forbidden. They would be wife beyond their line, as if they knew nothing worthy of a man, unlefs they know what is only proper to God. SERMON XXI. $. Y TERE alfo is ground of reproof to them that reproach JL X ana* affront the infinite wifdom of God, and do plainly pour contempt upon it. This is done feveral ways. As, i . By defpifing and violating his laws. All the laws God hath given unto men are contrived by his wifdom for their happinefs : Therefore, to break his laws, or to pick and chufe out of his commands what pleafeth yourfelves, is to control his infinite wifdom, as if God were not wife enough to rule and govern you. When you prefer your own imaginations, and the ways of your own hearts, before the ways of the only wife God; this is to reproach the Lord, by proclaiming your- felves wifer than he 2. By corrupting the worfhip of God with human inventions. When men will be adding fome- thing of their own or other mens invention to God's inftitu- tions, and patch up the ordinances of God with fignificant teaching (?;;) Col. ii. 18. («) Job xi. 12. Of the Wifdom of God. tfrj teaching ceremonies devifed by men ; what is this, but to af- front the wifdom of God, as it he had not been wife enough to provide for his own honour, and to prefcribe the form of his own worihip, but needed the wit and device of man. So much is implied in God's charging the Ifraelites with making idols according to their own underflanding (a), and imagining themfelves wifer than God. 3. By neglecting God in our affairs and bufinefs. When you dare undertake any bulinefs without aiking counfel and advice from God, and make your own wit your counfellor ; this is a great contempt of God, as if your we re as wife as himfelf, and had ability enough to dirtcfc yourfelves, and had no need of his counfel. Hence it is that neglecting to feek God is taxed as a reflection on his wifdom : They look not unto the holy One of Ifrael, neither fe eh the Lord : Tet he alfo is wife (b), 4. By fetting up reafon as judge of divine revelation. Ever fince man did eat of the forbidden fruit, his reafon hath a malignant pride in it, and wtil fall a judging divine myfteries, and reject as fpurious what it can- not comprehend. This hath been a fruitful mother of here- fies in all ages It hath, efpecially in the Socinians, blown up the molt fundamental principles of Chriftianity. A certain Socinian lays down this for a rule, f That cannot be believed by faith y which cannot be comprehended by reafon. Hence they re- ject the holy Trinity as a contradiction, and the union of the two natures in Chrift as a repugnancy. But how bafe is it to fet up a finite corrupted reafon, againft an infinite and in~ comprehenfible wifdom ? When men pre fume to cenfure di- vine revelations, it implies a conceit that they are wifer than God. 5. By cenfuring God in his ways of providence. When. we take upon us to meafure the ways of God by our finite understandings, and will not wait for the end of the Lord in his prefent difpenfations, but will judge of them according to outward appearance, and are apt to find fault with his pro- ceedings, becaufe we do not fee or know the reafons of them; this is an affront to his infinite wifdom. What arrogance is it to cenfure or find fault with an infinitely wife Being, and to cite him to anfwer at our bar ! 6. By impatience, difcon- tent, and murmuring under crofs and afflicting difpenfations. You reproach the infinitely wife God, when you complain of his dealings with you, and fret and repine againft him, as if you bad more wit to order your lot than he hath. When yon give Nihil credi poteft q#od a ratiqne capi ferve what characters of his wifdom he hath left upon them. This is noble and fuitable employment for any rational crea- ture. Efpecially ftudy and admire the wifdom of God a6 it Ihines forth in the glorious work of redemption. Even the glorious angels are raviftied with the ftudy of it ; and (hall not we be at more pains who are more deeply interefted in it ? The ferious and attentive contemplation ©f the wifdom of God in his works, is an exercife both pleafant and profitable. 1. It is a moft pleafant exercife. It is a pleafure to men o£ reafon to behold any wife contrivance : But there is fuch a depth of wifdom difcovered in the works of God, efpecially in tire work of redemption* that the fejious contemplation thereof Vot. I. N°. 2. A a cannot {/) Prov. xvi* 3. * Quid profit, medkus novit9 non xgrotus. Aug. Semi, fp $g) 2. Sam, xv. 25. 1 3 6 Of the Wifdom of God, cannot but yield an inexpreflible pleafure. The contempla- tion of the wifciom of God in his works, as it will be the ex- ercife of the mind to eternity, fo it will yield and increafe a continual delight ; therefore there mull needs be a proper- ti .-m able pleafure in fuch contemplations here in this life. This is to begin heaven upon earth. No doubt the model of divine wifdom will be fully opened in heaven : In Gods light ive pall fee light (h) : Even all the light in creation, govern- »em, and redemption. 2. It is a moft profitable exercife. For, i. It will increafe "humility. When we find the wifciom of God in his works incomprehenfibie u> us, what mean thoughts will we then have of ourfelves ? How readily will we acknowledge our wifdom to be as nothing, and that we are indeed but dark and foolifti creatures ? When wife Augur contemplated the difcoveries of God in his works, all conceit of his own wif- dom evamihed (£)• 2. It will raife and promote a high and re- ver<. n.d efteem of God. As it raifeth our efteem of a wife art- id to Yiew all the draughts of a curious piece of workman- ihip -, fo when we view thefe characters of divine wifdom ::at are imp reded upon the ways and works of God, we can- ; but cry out, Whois like u?ito thee, 0 Lord I 3 It will be a ipur to worfhip, and particularly to the higheit and great- c'y part of worfhip, that part which ihail remain in heaven, lh« admiration and praife of God, and delight in him. By ferious contemplations of the wifdom of God in his works, we J"hail fine frefh fprings of new wonders, which we cannot but adore with holy aftonifhment, and cry out with the apottle, O tk* depth of the riches both of the ivifdom and knowledge of uod k)! And with the pfal mid, O Lord, how great are thy works ! And thy thoughts are very deep (/). More efpecially, ferious thoughts of the wifdom of God in redemption can- iiot but produce in you, who are the children of God, afrec- tionate admirations and thankfgivings for that which is fo full of wonders, and make you break forth in fuch a doxology as that in my rext, To the only wife God our Saviour, be glory and fHajefly dominion and power, both now and ever. Amen. Exhort 5. Is God only wife ? Then ftucly to be denied to your own wifdom, the wifdom of the f^fb, carnal wifdom aod policy. It is natural to all men to lean to their own wifdom. There is no finner but is like Solomon's fluggard, Wifer (rt) Pfal. xxxvi. 9, (/') Prcv. xxx. 2, 3,4. (k) Rom. xi. 3$* (I) LJk\* xcii. 5. Of lie Wifdom of God. x 8 7 Wifcr in his own conceit % than /even men that can render a rea- [on (m). And this is efpecially incident to men 01 great parts, who have a high claim to the exercife of reafon. Vain men will be wife (n). But it is a necefiary piece of kif-de.i'al, to be denied to your own wifdom. For, 1. This is what the Lord requires. Lean not to thine own underf mding ■ Be not wife* in thine own eyes. Ceafe from thine own wifdom (0). 2. Trufting to your own wifdom is moft difhonourabie to God. It is fpi ritual idolatry. It is a deifying yourfelves, and mak- ing your own bofom your oracle. 3. Your own wifdom is insufficient to direct 3nd guide you. The way of man is not in himfelf: It is not in man that walkelh to direel his Jleps (p). Your own wifdom is but an empty lamp : Therefore it is great folly to truft in it He that is wife in his own eyes is twice a fool *; by having but a little wifdom, and by his great conceit of it. 4. It is moft dangerous to lean to your own wifdom. It cft- tioes proves very hurtful, and runs men into many inconveni- ences. That man that follows the dictates of his own wifdom, will chufe a mifchief to himfelf inftead of a comfort and blef- fing. f Carnal wifdom leads men into finful courfes and fcol- deftroying precipices. Ever fince the fall, by which man got a crack in his head, our own wifdom and knowledge hath per- verted us (q). Our own wifdom is a blind guide, a traitor and enemy to God and ourfelves. The carnal mind is en- mity againjl God (r). Mens* idolizing their own wit hath been the ufual rife of herefy. Carnal wifdom is blind in fpirituals : It reckons that folly, which indeed is true wifdom : To be precife and ftricT in religion, to fuffer for the name of Chrift, to quit vifible conveniences for invifible rewards, to re- nounce prefent delights and advantages, to mortify carnal af- fections ; all this is folly in the judgment of carnal wifdom. Hence it is, that no man is ruined here, or damned hereafter, but by his own wifdom and will. Why then will you take your own wifdom for your guide ? Who would chufe him f$r a pilot that finks every veiTel that he governs ? 5 God de- lights to crofs men in following the dictates of their own wifdom. He maketh foolifh the wifdom of this world (s). Such as have had a high conceit of their own wifdom, have at lair proved (m) Prov. xxvi. i6\ (n) Job xi. 12. ( and I am helped [e\ Trufting in God honours and glorifies him ; therefore he never did, and never will difappoint the regular expectations of fuch as truft in him. Hence the pfalmift pleads it as an argument; Preferve me> 0 God, for hi thee do I put my truji : And Afa ; Help ust 0 Lord our God, for %ue reft on thee (f). 3. This is the way to fettle and eftablifh, your heart in the moft troublefome times, times of great com- motion. This is plain from what the pfalmift fays, He f all not be afraid of evil tidings : His heart is ftxed, trufting in the Lord. His heart is e/labli/hedy he Jt hall not be afraid (g). Truft- ing in God will free you of anxious toftings and difquiet- Vol.I. N°. 2. Bb ments (c) Zeph iii. 12. {d) Prov. hi. 5. (A Pfal. xxviii. 7. (/') Pfal. *yi. 1. 2 Chroc. xiv. 1 1. (g) Pfal exit. 7, 8, 1 94 Of the Wifdom of God. merits of mind : For God will keep him in perfetl peace, vuhoje mind is jlaid on hfnt^ hecaufe he trujleih in him (h). Exhort, io Reverence and adore the infinite wifdom of God, and fubmit to it. The wifdom of God being incom- prehenfible, you mould adore it, and fubmit to it, and that in all cafe« ; for there is no cafe wherein God's acts are not di- rected by infinite wifdom. Particularly, 1. Submit your reafon to divine revelation. Is your weak reafon, that is nonplufed and puzzled by many fecrets in na- ture, ftrong enough to enter into the depths of divine myf- teries ? Is a blind corrupted reafon fit to control the doctrines of infinite wifdom ? The wifdom of God in the gofpd is be- yond your finite reach : Therefore gofpel truths are to be re- ceived with felf-emptinefs, and reafon muft not lift up itfelf againft divine revelation (z). The firft work of grace is to captivate the pride of our thoughts and our prejudices againft religion. Reafon muft be captivated to faitb, though not to fancy. 2. Reverence and obey his will, though you do not know the reafons of it. All the commands of God are the refulta of infinite and infallible wifdom, and are therefore to be entertained with reverence, and obeyed without difputing. It is faid of Abraham, When he was called to go out unto a place ivhich hejfjould after receive for an inheritance, he obeyed, and he went out, not k flowing whither he went (k). We owe the in- finitely wife God blind and implicit obedience. When car- nal reafon fteps in with objections, you mould not difpute# but refolve. 3. Reverence and adore the only wife God in all his ways of providence. Take heed of cenfuring any of his ways. Do not cite him to anfwer at your bar. Shall infinite Wifdom be called to an account by foolifh creatures ? How abfurd is this ! God were not infinitely wife, if the reafons of all he doth -were obvious to your (hallow underftanding. There are fe- crets of wifdom (/) above our reach. You pay fuch a reverence to wife men, to think they have good reafons for what they do, though you do not know them : And mould you not much more give this honour to the infinitely wife God, to think that he hath wife reafons for what he doth, though your fjiallownefs cannot comprehend them ? Therefore, when you cannot comprehend the ways of God, it is your wifdom to be filent, and acquiefce in his proceedings. You fhould a- dore rather than cenfure, and admire that in God which you cannot comprehend. More (*)Ifa.x*vu3. (/) 2 Cor. x.j. (k) Heb. si. *. (/) JobxLfc Of the Wifdom of God. j£- More particularly, I recommend thefe two things with re- fpecl: to God's ways of providence, r. Reverence and fub- mit to the only wife God in timing your mercies and com- forts. Being infinitely wife he knows fit times and feafons for mercy better than you do. He is a God of judgment (m). When he feems to put you off, and to weary your expecta- tion, he acts judicioufly and rationally ; he hath infinitely wife reafons for fo doing Iherefore leave it to him to take his own time, and to moderate his own pace, as in his infinite wifdom he (hall fee meet and convenient. 2. Reverence and fubmit to his will in all crofs and afflicting providences. When he afflicts you, he knows what he is doing, and hath infinitely wife reafons for it *. Therefore take heed of mur- muring, impatience, difcontent, when God's dealings with you do not anfwer your defires and wifhes. Ye are like children, led by fancy more than by reafon. But God is infinitely wife, and knows what is beft for you, and how to carve out your lot for you. Therefore put a blank in his hand, and let him take what way with you he pleafeth ; and reverence, adore and fubmit to him whatever way he take. Moreover, reverence the only wife God in the diftreffes and (traits he brings his church into. Many times we wonder what God is doing, and vex Qurfelves with perplexing cares. But reyerence and adore infinite Wifdom. His path is in the dark watsrsy and his footfleps are not known («). He fometimes worketh under ground, as wife politicians ufe to do: He worketh in the dark, where neither friends nor foes can be- hold him, or fee what he is doing. With refpe£t to this the prophet cries out, Verily^ thou art a God that hideji thyfelf, O God of Ifrael the Saviour {0). He is often helping his church in an unfeen way, which for the time is not vifible to us. God is moft in his way, when we think he is moft out of it. Ufe 4. For comfort to believers in Chrift. How comfort- able is it that the only wife God is your God ? His wifdom is made over to you by covenant. Being infinitely wife he hath •many ways for bringing to pafs his gracious defigns toward you. Particularly, the confideration of God's infinite wifdom may comfort you in thefe cafes. 1. In all your difficulties and perplexities ; when you are at a lofs in your own thoughts, and know not what to do, or what (m) Ifa. xxx. 18. * Quid infirmofit utiiiusy inagis novit ixedicus quam tegrotus. Aug. Lib. Sent* pro4p.^ [n) Pfal. !*xvii. 19. {0) Ifa. xlv. ij. i(j6 Of the Wifdom of God. what way to take. You have an infinitely wife God to direct and guide you. He hath engaged himfelf by promife fo to do: The meek will he guide in judgment ; and the meek ivill he teach his way : And, the Lord Jhall guide thee continually (/>)• And as he hath promifed to be your guide, fo he hath infinite wifdom to fit and qualify him for it. There are rocks on every hand upon which you are ready to make (hipwreck : But, how comfortable is it that you are under the conduct of Infinite Wifdom ! 2. When you are involved in fnares and befet with tempta- tions Your God is wife to out-wit Satan in his ftratagems, and to baffle him in his enterprizes. He is wife, to fuit temptations to your ftrength, that you may not be too hard put to it ; and to open a door for your out- gate, when you are fore entangled, and fee no evafion for you. God is faith' fuly who ivill not fuffer you to be tempted above that ye are able9 but ivill with the temptation alfo make a way to *fcape9 thai ye may be able to bear it (q). You are often at a lofs, and know not how to be delivered ; But tfa only wife God is never fo. The Lord knows how to deliver the godly out of temptations (r). 3. Under afflictions. God's management of the rod is directed by infinite wifdom. He knows when to bring on affliction, and when to remove it again. He knows how to time your crofTes, and how to meafure out your comforts. And he is wife to make all things work together for good to you> and to extract good out of evil (s) ? He can make thefe afflicti- ons which deitroy your outward comforts, confume your in- ward defilements. He can bring the glory of your faivation out of the depths of a feeming ruin. 4. Againft the deep defigas of the church's enemies. They -are ufually men of the fined parts and deepeft policies, and vex the church with their wiles (/). But how crafty and fub- tle foever they be, yet they can never be wife enough to out- wit the God of Zion. Though their projects be never fo deep, and their counfels never fo crafty, yet he thatfrtteth h\ the heavens /hall laugh, the Lord Jhall have them in derifton (u). The deepeft heads among men are but fhailow, but the wif- dom of God is an unfearchable depth. The policy of carnal men is no better than folly with God. He can infatuate the counfels cf men, and fet a ftamp of folly on their wit and po- licy, fo that they (hall conceive chaff ] and bring forth flubble (#). He (p) Pfal. xxv 9. Jfa. lviii. xi. (q) 1 Cor. x. 13. (r) 2 Pet. ii. 9. (j) Rom. viii. 28. (t) Numb. xxv. id. (u) Pfal. 2. 4. (x) Ifa. xxxiii. 1 1. Of the Wifdom of God, 1 9 7 He can difcover their mod fecret plots and clandeftine con- trivances againft the church : For he difcovereth deep things out dfdarknefs, and bringeth out to light thefhadciv of death ( y). He can defeat their moft fubtle contrivances, and difappoint their plots : For he difappointeth the devices of the crafty , fo that their hands cannot perform their enterprife. He taketh the wife in their own craftinefs ; and the counfel ofthefrowardis carried headlong (z). He can make the crafty defigns and contrivances of enemies return upon themfelves, to their own (hame and ruin ; as he dealt with Haman. And what can he not do ? He is the on- ly -wife God. Though the greateft politicians in the world lay their heads together againft the church, they are no match for a God of infinite wifdom. He can and will maintain and preferve his church againft all the power and policy of men and devils. (j>) J0D *»• 22' (z) J0D- v- 12> l3* DISCOURSE VL Of the Power of God. SERMON XXIII. Pfal. lxli. 11. God hath fpoken once ; twice have I heard this? — That power belongeth unto God. DAVID, the royal pcnmtn of this pfalm, doth from ths beginning and downward, once and again, declare and profefs his faith and confidence in God, and in him a- lone, notwithftanding of the power and malice of his enemies. And then in verfe 8th he exhorts others of the Lord's people, to fix their faith and confidence on God, after his example. In order hereunto, he labours to take them off from falfe and ill grounded confidences, whether in perfon or things, verfe 9th and 10th, And then in the laft two verfes, he lays down the true and fure grounds of faith and confidence in God, viz. The power % mercy t and rightemtfnefs cfGoch So »oS Of the Power of God. So that here in my text, he lays down a fure ground of truft and confidence in God, even in times of greatest danger. We may notice in the verfe thefe two things. i. A preface whereby he ufhers in this. God hath fpoken &nce ; twice have I heard this. Nothing is able to fettle our confidence in God, but the powerful impreflion of his own word. Twice have I heard this, That power, &c. How did he hear this twice P Once from the voice of creation, and a- gain from the voice of government. Mercy was heard in government after man had finned, not in creation : But we have heard of tht power of God twice : Once we heard of it in creation, and again more glorioufly in the work of re- demption, wherein his power and mercy were linked together. Or, Twice have I heard this >That power ,&c. That is, it is~a molt certain and undoubted truth, that power is effential to th| Divine Nature. The repetition of a thing confirms the cer- tainty of it. Mercy is alfo effential •, but power is more ap- parently fo, becaufe no a£r, of mercy can be exercifed without power. Or, though God fpake this but once, yet David heard it twice, or often : That is, he thoroughly weighed and con- iidered it at God's once fpeaking. In this fenfe, a gracious perfon hears that twice that God fpeaks but once. Or, twice, rhat is, frequently ; becaufe what God had once fpoken, had been often repeated and inculcated, and often cleared and confirmed to him, by repeated experimental evidence of the certainty thereof; and he had thereupon received the fame more and more heartily, and had taken deeper impreflions of it by repeated and inculcated thoughts. 2. The truth aflerted or laid down. It muft be fome fpe- cial and extraordinary thing that David ulhers in with fuch a preface, That God fpoke fo folemnly, and he heard fo at- tentively. But what was it ? That power belongeth unto God, There is a two-fold power attributed to God in fcripture, i. A power of authority ; whereby, as fovereign Lord, he hath right and authority to command all the creatures, and to difpofe of them according to his own pleafure, and is not accountable to any : For he doth according to his will in the firmy of heaven, and among the inhabitants of the earth, and none can fay to him, what dofl thou [a) ? 2. A power of ability ; which is, ftrength to act. In this fenfe it is ufually taken in fcripture ; and fo it is to be understood here. Now, fays he, power belongeth unto God : To him only, and to none elie. He hath matchlefs and incomparable power : All other power (*) Dan. iv 35. Of the Power of God. ; oq power is none, comparatively to his. Power belongeth to him as bis proper and peculiar excellency ; as his crown and fceptre ; as his prerogative. All creatures are but poor impo- tent things, in companion of him. The doctrine I fhall fpeak to, is this, Matchlefs and incomparable power is one of the divine excel- lencies : Or, Power is the proper and peculiar excellency of the divine nature. The firl): article of the creed, commonly called the apof- tles', teacheth us to believe that God i6 Almighty. In pro- secuting this doctrine, I fhall fhew, 1 . That God is powerful ; and that matchlefs power is onecf his glorious excellencies. 2. What the power of God is ; or what is the nature of this divifie perfection. 3. 'That God is matchlefs and incomparable in his power ; and how he is fo. 4. Wherein the infinite and matchlefs power of God is mam- fefied and difcovered. 5. / Jhjall apply the whole. Firft9 That God is powerful. Power is aa excellency be- longing to the divine nature. Indeed it is effential to the conception of God ; We cannot conceive him God, if we do not conceive him moft powerful. He is not God, if he can- not do what he will. We cannot conceive God, without a power fuitable to his oature and eflence : Therefore, his ef- ience being infinite, he muft alfo be infinite in power. Particularly, That infinite and matchlefs power is one oi: the divine excellencies, appears, both from fcripture, ami from reafon. 1. From fcripture. It is often attributed to him in the holy fcriptures, and is there fet forth divers ways, viz. Affirmative- ly, effectively, negatively, and metaphorically. 1. Affirma- tively : So, he is often called mighty (b), and Jlrong an J mighty (c). That is a notable exprefhon which Job hath, if I fpeak offlrength, lo, he is Jlrong (d). Here is one that is ftrong indeed, ftrong to purpofe : None can match him in this. Ha is not only ftrong, but mighty injlrength (e) ; not only power- ful^ but excellent in power (/) ; not only mighty, but mfl ■mighty (g). Yea, he is Almighty, He is fo called, as fome obferve, (b) Deut. x. 17. Jobxxxvi. £. (c) Pfal. xxi God Almighty (*), the Lord Almighty {k), and thrLord God Al- mighty (/). And we read of the exceeding greatnefs of his power t and the working of his mighty power (m). 2. Effectively : So, the fcripture witneffeth, Tnat God can do every thing (;/) ; that he can do what he pleafeth [o) ; that he is able to do exceeding abun- dantly above all that we afk or think (p) ; and that all things are pojjible to him (q). 3. Negatively ; when the fcripture denies any thing to be impoflible, hard, or difficult to God : As in the angel's fpeech to Mary, For with God nothing /hall be impof- ftble(r). The queftion is propofed, Is any thing too hard for the Lord (s) ? And it is anfwered, There is nothing too hard for thee (t). 4. Symbolically, or metaphorically : When the fcripture afcribes t© God an hand (#), a right hand and arm (*), and a Jlretched-out arm (y). So the power of God is called the arm of his Jlrength {%). The reafon of which expreffions is, becaufe a man's itrength is exerted by his hand and arm. Sometimes the power of God is varioufly expreffed, accord- ing to the different manifeftations of it. It is expreffed, fome- times by his finger (a) >• fometimes by his hand (b) ,• and fometimes by his arm (c). He puts forth his power, fome- times, as it were, by a finger only ; which denotes a leffer manifeftation of his power : At another time, by his hand ; which denotes fuller and clearer evidences of his power : Sometimes, by his arm, and his ftjetched-out arm j which denotes a fulnefs of his power. 2. That infinite and matchlefs power is one of the divine excellencies, appears from reafon. And, 1. It muft be fo, becaufe God is a Being infinitely perfect. Power is a perfec- tion and excellency in the creature ; the more power, the more excellency : Therefore, God being infinitely perfect and excellent, muft be infinitely active and powerful. Any kind of weaknefs is a defect, and fo cannot be imagined to be in God. 2. There is power in creatures. Beafts have power j (h) Jobxxxiv. 10. Ruth i. 20, 21. (/) Gen. xvii. 1. and Xxxv. 11. (k) 2 Cor. vi. 18. (/) Rev. xv 3. (m) Eph. i. 19. (n) Jobxlii. 2. (0) Pfal. cxv. 3 andexxxv 6. (/>) Eph. iii. 20. (q) Matth. xix 26. Markxiv. 36. Luke xviii. 27. (r) Luke i. 37. (/} Gen. xviii. 14. . (t) Jer. xxxii, 17. (u) 1 Chron. xxix. 12, (x) Pfal. Ixxxix. 13. (y) Jer. xxxii. 17. (z) Ifa. lxii. 8. (a) Exoi. viii. 19. (b) Ifa. iix. 1. £r) Pfai. xcviii. 1. Of the Pmuer of God* 20 1 power ; men have more for the molt part ; angels excel in firength (d). But God is the Fountain of all this power ; from him it is derived : Therefore, he hath eminently much more power in himfelf. if the power of all the creatures in heaven and earth were united in one, how inconceivably great would that power be ? But fo it is, that all that fcattered power that is amongft the creatures, doth all meet in God the Foun- tain, and is infinitely more excellent in him than in them. 3. This appears from the creation of the world : For the in- vifible things of him from the creation of the ivorld are clearly feen9 being underfood by the things that are madey even his eternal power and Godhead {e). He that, by one act of his will, brought forth all the creatures out of the abyfs of nothing, certainly nothing can be too hard for him. He that hangs the earth upon nothing, that Jlretcheth out the heavens as a curtain (/ ), what can he not do ? He that made this world, could make ten thoufand more if he pleafed. 4. I argue from providence. He that upholds and governs all the creatures ; he that fets bounds to the raging fea, and holds the winds in his fift ; he that hath power over the hearts and affections of men, and can difpofe of them, change and turn them as he pleafeth : He that lays effectual reftraints on malicious devils and men -9 O what a mighty power muft he have ! Again, fuch works and effects as are above the power of nature, yea, contrary to the ordinary courfe of nature, and above the power of any natural caufe, as miracles ; thcfe are arguments of an infinite fupreme power. He that can turn the courfe of nature ac- cording to his own pleafure, and that by a word, can any thing be too hard for him ? 5. Power is fuch a neceffary per- fection of God, that his other perfections would not be valid and effectual without it. As holinefs is the beauty of all God's attributes, fo power is the life of them in their exercife : No acts of juftice, or mercy, or wifdom, can be exercifed by him> without it. His juftice is powerful, to punifh offenders ; hia mercy powerful, to relieve the miferable ; his truth power- ful, to make good his promifes. The power of God is, as a worthy divine faith *, " The arm, the hand of the Deity, n which all his other attributes lay hold upon, when they u would appear in their glory." bo that the power of God is one of his greateft perfections. It is called his glory ; and Vol. I. N°. 3. C c the (d) Pf*J, cv. 20. (e) Rom. i. 20. {/) Job xxvi. 7. Ifa, 2d 22. ** Cbarnock. ZQ$ : Of the Power of Gal. the riches of his glory :• And we read oi his glorious power (g)» 6. To conclude, the very heathens, by the light of nature, had a fen'e of this divine perfection. By the Grecian phi- losophers, he is called omnipotent *. Tuily faysf, u There is *' nothing that God cannot do, and that without any labour." 4. Father Almighty, and Jupiter Almighty, are familiar to the poets. And it was the plain doctrine of Pythagoras §, who taught his fcholars to believe miracles, and to doubt of no* thing faid to be done by the gods, becaufe all things were pof- fible to them. Homer plainly aflerts ||, " That God can do *c all things." Indeed the omnifcience of God was never de- nied by any heathen, that did not deny the being of a God, fave one, and that was Pliny, and that upon very weak grounds. And Ludovicus Vives H wonders that fo learned a man as Pliny fhould cavil at God's omnipotence. Second, I go on to (hew what the power of God is, or what is the nature of this divine perfection. It is that effential attribute of the divine nature, whereby God is conceived as able to bring to pafs whatfoever he will, or is able to will. Power is an ability to bring a thing into act It denotes the principle of action. The power of God is ufually diftisguimed, by divines, into his abfolute and his ordinate power His abfolute power is that whereby he is able to do all things poflible to be done, though Jbe never will do the fame *, his ordinate power is that where- by he doth that which he hath decreed to do. Thefe two are not diftinct powers, but the fame power, confidered with refpect to different objects, determined by the will and plea- sure of God. His ordinate power is a part of his abfolute power. His abfolute power is the power in his nature ; his ordinate power is that power exercifed. His abfolmte power is neceflary, and belongs to his nature ; his ordinate power is free, and is guided by his will and wifdom. I (hall fpeak a little of each of them. 1. God's (g) Roru vi. 4. Eph. iii. 16". Col. i. 11, * VotVTox.pet Twj3. •\ Nihil eft quod Deus efficere non potejt, & quidemjtne idio labore* Cic. de Divinau % Pater omnipotent, yS h^ inert, ^miti ri* 9tc»,t* e/W»T*/. Homer Odyff, K' ^ Cemmcnt. in Aiq>. de Ciyit* Dei L. V. C. 10. Of the Power of God. 203 }. God's abfolute power, or the power of his nature, is that whereby he is able to do whatfoever he is able to will, though he never will do the fame. Though the fcripture tells us that he hath done whatfoever he will, yet it doth not tell us that he hath done whatfoever he could. \ He can do many things, that he never will do. He could have fent legions of, angels (h) to refcue Chrift out of the hands of his enemies. He could of the fl ones in the wildernefs have raifed up children to Abraham (z). He could have made millions of worlds, re- deemed devils, and left the whole mafsof mankind to perifh, if he had pleafed. -His power is as great as his will. The will of creatures is more extenfive than their power : But what- foever God is able to will, falls within the compafs of his pow- er. Though he hath decreed that fuch and fuch things (hall never come to pafs ; yet, upon fuppofition that he could ac- tually will them, he is able to perform them. God's abfolute power may be confidered in a twofold re- fpe£l. 1. In regard of the object. 2. In regard of the man- ner of acling. (1.) In regard of the object. He can do all things pom- ble •, whatfoever he himfelf conceives can be done, or whatfo- ever by power may be done. With God all things arepojfible (£). He can not only do all things poffible to nature, but all things poffible in nature ; that is, all fuch things as are not contrary to his own nature and perfections, or do not imply a con- tradiction, or are not repugnant in their own nature to be done. Hence we fee that things fimply impoffible are excluded from the obje£t of divine power. God can do things that are impoffible' to nature, things above and befides nature, things above the ordinary courfe of nature, and power of fe- cond caufes ; as, to make the fun to (land (till, the fire not to burn, &c. He can do things impojjible with men (/), but he can- not do things impoflible in nature j which yet doth not argue any defect or want of power in him. For clearing this, con- lider, that things impoffible in nature, arc fuch as refpscl: ei- ther the agent or the object. 1. The agent. And fc, fuch things are impoffible as are repugnant, either to the nature and being of God ; as, to. die, fuffcr, &c. or to his glorious perfections ; as, to lie, or deny himfelf. That God cannot do fuch things, is not from any defett, but from the eminency of his power, and abfolute perfection : For thefe things im- ply - \ A potentia abfohta ad opus> non valet confequentia. (h) Matth. xxvi. 53. (/) Match, ill. 9. (*) Mark x. 27. (/) Matth. xix. 36". 504 Of the P over of God. ply weaknefs and not power. Hence it is faid *, I Sam. xv\ 29. The Strength of Ifrael will not lie. To die, were to caft off his immortality; to He, were to deny his own truth. He cannot do any thing unworthy of himfelf, or unbecoming any of his glorious perfections. 2. The object : And fo thefe things are impoflible, that are repugnant in their own nature to be done. Such are ail thefe things that imply a contradiction ; as to make that the fame thing fhould both be and not be, at the fame inftant of time, f That God cannot do fuch things, is not impotency, but power and perfection : For, to do them, were to acl: repugnantly! and overturn his own action. Such alfo are things impoflible to be done, becaufe of the incapabi- lity of the fubjecl: ; as, to make a creature omnipotent, inde- pendent, &c Thefe things fall not under the compafs of di- vine power •, not from any defect of power in God, but be- caufe of a deficiency in the creature. They are not proper objects of power. Therefore, it is more proper to fay con- cerning them, that fuch things cannot be done, than that God cannot do them : that we may not feem to charge God with any weaknefs •, and becaufe the reafon of the impoffibility of thefe things, is in the nature of the things themfelves. They cannot be brought into being, and fo cannot be the works of power. He can do all things* which being done, argue power or perfection. But God's abfolute power may be confidered, (2.) In regard of the manner of acting. God can. do what* foever he is able to will. 1 . Mod eafily. He can do all things without any difficulty. Yea, all things poffible are alike eaty to him. He faint eth not>y neither is weary. It is nothing to him to help, whether with matiy, or with them that have ?io power (?n), 2. Irrefiftibly. He cannot he refifted. His power cannot be checked, reftrained, or fruftrated. None can flay his hand. None can rejift his will (n) ; And therefore none can refill his power. This will be the more evident, when we confider, that * Nee poieflas ejus minuitur, cum dicitur viori falliq; non pojfe. Sic enimhoc non poteft> ut potiui, ft pojjity minoHs ejjet utique pstef- tatis. Aug. de Civ pei. L. V. C 10. Quid ergo ei itnpojjibile ? Mud utiq; quod naturae ejus contra Hum eft, non quodvirtute arduum. Ambr. Annot. in Numb. f Quanquam immenfa eft Dei potentia, diet tamen quxdam poffunt ad qua fe ilia non extendit, quia quae Ha dicuntur y dicuntur tantum, fenfum autem qui rem exprimat nullum habent, fidfibi ipfts repug- nant. Grot de jur. Bell, et Pac. L I. G. I. J io. (m) Ifn. xl. 2&. 2 Qhroo. xiv. \\. («) IJau. iv. $5. Rom. ix. 19, Of the Power of God. 30£ that b»s power, though it be diftinc"r, from his will, according to our manner of conceiving, yet it is not really diftincl: there- from. His will is the principle of action ; his works ftand forth as he wills them : and his will works without labour. God f aid. Let there be light, and there was light, &c. He com- manded, and they were created (o). It is fufficient to the exif- tence of a thing, that God wills it to exift. He can acl: what he will, only by his will, without any inftruments. 2. God's ordinate power, is that whereby he doth what he hath decreed to do, or what he wills and is pleafed to do. It is called ordinate, becaufe it is a power he hath ordained or appointed to be exercifed ; or, becaufe it is exercifed about things ordained by him. It is called alfo, by fome divines, his actual power, becaufe it is his power actuated and put forth. Of this power we read in thefe texts, Our God is in the heavens: He hath done whatfoever he pleafed: And, Whatfoever the Lord pleafed , that did he in heaven, and in earth, in the ft as, and all the deep places (p). The objects of this power, are all things decreed or ordained by God \ all things that he wills to bring to pafs. This ordinate power of God is the exercife of his abfolute power. It is the power in his nature exercifed and put forth. It is of a diftincl: conception from his will, though they are not really diftincl:. In our conception, determination belongs to his will ; execution, to his power. His ordinate pover is the application of his will to effect what it hath refolved. Jfis power effects what his, will orders. So the pialmift tells us, He hath done whatfoever he pleafed : And, fays the apoftle, He worketh all things after the counfel of his own will (a). It is the conftant efficacy or execution of his omnipotent and eternal will. God's ordinate power is the power of his nature, bounded by his will, and regulated by the other perfections of bis na- ture, i. It is his power bounded by his will. Though God can do whatfoever he pieafeth ; yet he is not pleafed to do whatfoever he can. He hath a power in his nature to do what he never will do. By his abfolute power, he could have prevented man's fall, or deftroyed the world immediate- ly after man's fin: But in regard of his eternal will and de- cree, he could not morally do any of them. The exercife of his power is fubordinate to his decree and will, which hath put a bar and fet bounds to it, fo that he cannot moral- iy !» Gen i 3. Pfal. cxlviii. 5. (/>) Pfal. cxv. 3. Pfal cxxxv. 6. (f) Pfal. cxv. 3. Eph. i. 11. 2o6 bfths Power of God. ly put forth his power, beyond what he hath willed and de- creed from eternity. 2. His ordinate power is his power re- gulated by the other perfections of his nature. As, (i<) By his wifdom. No wife man will put forth his power to the utmoft, but only fo far as is neceiTary for accompliming his defign and purpofe. So, God in all that he doth, acts mod wifely. His power is conduced by wifdom for bringing a- bout his own ends and purpofes. He is a God of judgment (r). He acts judicioufly and rationally. This is fcen both in creation and providence. Though his abfolute power could have made every creature better, and with greater degrees of perfection ; yet his ordinate power, being regulated by his wifdom, framed all things beft for the ends to which he de- figned them. And though his abfolute power could always bring about his ends in miraculous ways ; yet the exercife of his power is ufually confined by his wifdom and will to or- dinary means. (2) By his juftice and righteoufnefs. His right band is full of righteoufnefs (s). His power is a juft power : Becaufe'of his righteoufnefs, he can never ufe it ill. His might never exceeds right. (3.) By his goodnefs and mercy. It is a power in the hand of a good and merciful God. God could plague all the wicked in the world continually, and eut them off from all the blefiings even of his common pro- vidence : But his power is regulated and guided by his mercy and goodnefs. He is good anddoth good, even to the worft of men, and the earth is full of his mercy. So, in his deal- ings with his own, his power is in the hand of a gracious and tender-hearted Father. SERMON XXIV. Third, T Proceed to (hew, that God is matchlefs and in- JL comparable in his power. This is in a great meafure evident from what hath been faid ; but I ihall en- deavour to clear it yet a little further. Power belongeth un- to God : To him only, and to none elfe. There is nothing deferves the name of power, but what is proper and peculiar to God. The power of all creatures is none in comparifon. Hence it is faid in the conclunon of that excellent and per- fect pattern of all prayer, called the Lord's Prayer, Thine is the power (a). There is nothing worthy to be called power, but his own. Hence we read of the might of his power *. All power, com- (r) Ifa. xxx. 18. (/) Pfal. xlviii. 10. {a) Eph. i. 19. Of the Poiv er of God . 207. compared to his, hath no might in it ; it is but very weak- xiefs. In his power he hath no equal. Hence the pfalmiit ciirs out, Who among the fons of the mighty can be likened unto the Lord P O Lord Cod of' Hofts% ivho is a Jlrong Lord like unto thee {b) P Men are ftrong ; but the weaknefs of God is flronger than men (c) ,- that is, in thefe actions wherein God is pleafed to conceal his power, and feems to act weakly ; even in thefe he excels all human power. Hence it js, that God challeng- eth Job, Hafl thou an arm like God (d) P Particularly, That God is matchlefs and incomparable in bis power, will appear from thefe properties and excellencies of the power of God. 1. His power is effential. As it is effentially in God, and infeparable from his nature ; fo it is not really diftinct from his effence. It is his effence confidered as operative •, or the inconceivable activity of his effence. Whatever God doth, he doth it by his own effence. Though the action be ter- minated in the creature ; yet the power of acting is the fame with the effence of God. And it muff needs be fo, becaufe of the fimplicity of his being. Hence it appears, that omni- potence is incommunicable to any creature * : No creature can (hare with God in it. It is a peculiar right of the Godhead. Being the fame with the effence of God, it can no more be communicated than the effence itfelf. 2. It is independent power. God hath it in and of him- felf. It is not derived from any thing without him, as the power of all creatures is. It is alfo independent in the exer- cife thereof. The power of God needs no matter to work upon ; he can create things of nothing. It needs no time to work in ; for he can make time, and begin his work when he pleafeth. It needs no copy to work by ; himfelf is his own pattern. It needs no instruments or means to work with ; For, though he ordinarily ufe means and inftruments ; yet it is not becaufe he needs their power, but out of his abun- dant goodnefs, deriving power to them. What he acts by ihem, he could 3ct himfelf without them* He works, fome- times without means, fometimes by fmall means, fometimes by contrary means ; to (hew that he is not tied to any. He can perfect his works without dependence on any ttyng. (b) Pfal. Ixxxix. 6, 8. (c) 1 Cor. 1. 2;. (d) Job xl, 9. * Non ergo quifpiam audebit quamlibet creaturaru% five ccekfiem five tereftretn, dicere omnipotentem. Author Lib. de Symb. ad Catechum, Lib. II. Cap. 3. 2 0 8 Of the Power of God. 3. It is infinite power. Hence we read of the exceeding greatnefs of his *power {e). The greatnefs of his power ex^ ceeds all bounds and limits : It hath no end. He is able to do exceeding abundantly above all that tve afh or think (f). His power is not only infinite with refpecT: to us, becaufeitisabove the power of any creature, and becaufe we cannot in our un- derftanding reach the bounds of it : But it is alfo infinite in itfelf, and abfolutely fo. It is an unlimited power : No bounds can be fet to it. His effence is infinite and unlimited; there- fore his power, which is the fame with his effence, muft be fo alfo. Particularly, the power of God is infinite, both ex- tenfively and intenfively. 1. It is extenfively infinite, in re- gard of the multitude of objects he can bring into being. He *an do every thing (g). It is true, he cannot make a thing in- finite in being, becaufe of the incapability of the fubjecl: ; to be a creature and to be infinite, is a contradiction : Yet the objects of divine power are innumerable. He can produce fuch effe&s as pafs the arithmetic of all creatures, and fuch as never had any being, and fuch as the mind of man cannot conceive. He can do infinitely more than he hath done, or ever will do. There is no conceiving the numberlefs poffible effects of his power. 2. It is intenfively infinite. And that, (1.) In regard of the manner of operation. He is able to produce things in an infinite manner, of nothing. A creat- ing power muft needs be an infinite power, a power beyond that of all creatures: For that axiom in philofophy, Of no- thing nothing is made #, holds true of all created power. No- thing can be created by a finite power. But God can create numberlefs things : He can bring forth things from nothing, and that by a word moft eafily f. Nothing is too hard for him. He can never meet with any difficulty. (2) In regard of the endowments he can beftow on his creatures. He could have given higher degrees of perfection to every thing that he hath made in this world. He can produce a world far more per- fect and excellent than this is. 4. It is an eternal. Hence we read of his eternal power and Godhead (b). His power is not limited by time. As it never began to be, fo it can never seafe to be : In the Lord JEHOVAH {e) Eph.i. 19. (/) Eph. iii. 20. (g) Jobxlii. 2. (h) Rom. i. 20. * Ex nibtlo nihil ft. •f $hfirmodt> ab homine divina ilia vis differ ret, ft, ut homo, fie et'tam Deia ope indigeat aliena : lndiget autem, ft nihil moliri pot eft, niji ab altera ilii materia miniftrciur. Lactam. L. II. C. 9. Of&e Power of God. 20O- JEHOVAH is everlafling ftrength (i). It can fuiFer no dimi* nution to eternity. When men have been at work, they mult have fome time to recruit their tired fpirits : But none of God's works can enfeeble or dull his power ; it cannot languilh : The Creator of the ends of the earth fainteth nott nei- ther is weary (k) Men ruft with age, and their ftrength is dried up : But the power of the Ancient of Dap is never fpent nor wafted. No weaknefs can feize on him : His arm is not Jhortened, that it cannot fave . God takes up Mofes (hort, when he afks, Is the Lord's hand waxed Jhort (I) ? 5. It is irrefiftible and infuperable power. None can fay his hand (m). He works through all oppofition. / will work, fays he, and who pall let it (n) ? No oppoiite power can be a hindrance to God. All rubs in his way are as plain ground before him. Who would fet the briars and thorns againft him in* battle ? He would go through themt he would burn them together {p\„ The united ftrength of ail creatures cannot ftand before him. Behold he taketh away, who can hinder him ? Who will fay unto him} what dof thou (/>) ? He can take away the thrones of prin- ces, the candlefticks of churches, the peace and wealth of na- tions, and none can hinder him. And if he will make ufe of thofe to fulfil his counfels, who neither know them nor mind them; who can put a bar in his way ? Henge is that promife of deliverance by Cyrus, Ifa. xlvi. 10, 11. My coyn- fel fhall ftand, and I will do all my pleafire ; Calling a ravenous: bird from the eafty the man that executeth my counfel from a far country : Tea, I have fpoken it% I will alfo bring it topafs ; I have purpofed it> I will alfo do it. His power is above all checks and controls *. 6. It is original power ; the fountain of all power. The power of all creatures is derived from him. The Lord pofeth Job with a queftion, Hafl thou given the horfe frength ? Haft thou clothed his neck with thunder (q) ? And the like queftion might be propofed with refpecl: to the power of all other crea- tures. In his hand it is to give ftrength unto adl (r). Hence Vol. I. N°. 2. Dd our (1) Ifa. xxvi. 4. {k) Ifa xl. 28. (/} Ifa. lix. 1. Numb. xi. 23. (m) Dan. iv. 35. ' (n) Ifa. xliii. 13. (0) Ifa. xxvii, 4, (/>) Job ix. 12. * Neque enimveraciUr oh aliud vacatur omnipofenst nift quia quk* quid vuit potefl ; nee voluntate cujufpiam creature voluntatis t>mrti~ potentis impeditur ejfeHua* Aug. Enchirid. C*p. 9$ i?) Job xxxix. 19. {r) 1 Chron. xxi*. i& 210 Of the Power of Goci> our blefied Lord faith unto Pilate, Thou couldefi have nopowef at all againjl mc, except it were given thee from above (j). The power of all things that ever were or (hall be, is originally in God : Ail created power is but a drop from this Fountain. God is El Elohim, The Mighty of mighties (t}9 whence all mighty perfons have their activity and power. He is the Lord of hofts, the Creator and Conductor of the heavenly mi- litia. 7. It is jncomprehenfihle power. No creature can con- ceive the extent of it. It extends infinitely beyond the mea- fure of all finite understandings. Touching the Almighty , ive cannot find hi?n out : He is excellent in power («) He hath a power of acting, above our power of understanding. He hath a fulnefs of power, an exceeding ftrength* above all created capacities The understandings of men and angels centred in one creature, would fail fhort of the conception of it. Jiow little a portion is heard of him ? But the thunder of his power who can underftand \x) ? God himfelf only comprehends it. Ail that we have heard of his power, is nothing to what may be declared ; and what may be declared, is nothing to what may be conceived ; and what may be conceived, is nothing to what is above the conceptions of men and angels. Fourth, I come, in the next place, to mew wherein God's matchlefs and incomparable power is manifeft ; or wherein it appears. 1 It appears in the work of creation His eternal power and Godhead are clearly feen, being underjlood by the things that are made { y). Hence the prophet gives him the glory of his cre- ating power j Behold, thou hafl made the heaven and the earth by thy great power, and jlretched-out arm (2). The heavens and the earth are the two great (landing mountains of his power. But the heaven efpecially, is a mod magnificent piece of work, wherein his power is moft confpicuous. Hence it is called the firmament of his power («). Particularly, the power of God is manifeft, 1. In making all things of nothing, hav- ing no pre-exiftent matter for him to work upon. He called thefe things which be not9 as though they were {b). He called them out of the abyfs of nothing. 2. In making all things without any afliftance, and without any instruments to work by : For he firetched forth the heavens aloney andfpread abroad the (j) John xix. l I. (/) Dan. xi. 36. (u) Job xxxvii. 27. (x) Jobxxvi. 14.. {y) Rom. i 20. (z) Jcr. xx*ii, 17. (a] PfrLcM. (b) Rom. ivt 17. Of the Power of God. ^ : I the earth by himfelf(c). As he had no need of any afliftance or inftruments : So, the work of creation, being a work of infinite power, none could co-operate with him in it, nor con- tribute any thing thereunto. 3. In making all things by his word, one fimple act of his will: For he/pake, and it was done; he commanded , and it Jlood fajl : And, he commanded, and they were created (d). AH was done by a powerful order of his own will. He created all things without any labour or pain, with more eafe than we can fpeak a word. 2. It appears in the prefervation of the world, and all things therein. He is the Preferver of man andbeafl [e). By the fame power by which he gave the creatures a being, he continues them in their being. He upholdeth all things by the ivordofhis powc, (f). What an almighty grafp mutt he have that up- holds all things? All the creatures would fink into nothing, were they not upheld in their being by the mighty power of God : So that prefervation is a continued creation from mo- ment to moment : For, In him we live, and move, and have our being (g). The whole civth pfalm is a defcription of God's preferving power. He hangeth the earth upon nothing (h). It hangs like a ball in the midft of the heavens He bridles the fea, that it may not overflow the earth. He hath placed the fandfor the bounds of the fea, by a perpetual decree that it cannot pfs it («'). He hathy^ bars and doors \ and /aid. Hitherto fhalt thou come, but no further ; and here Jhall thy proud waves be Jlayed (k). What a mighty power mud that be, that fuftains fo many creatures, fets bounds to the raging fea, holds the •winds in his fijl, and preferves a comely and beautiful order, and a fweet harmony and agreement, between fuch creatures as are of different and difagreeing natures ? 3. It appears in the government of the world. Ifhall give in- stance in a few things, in his moral and gracious government. As, (1.) In governing and ordering the hearts of men. He grafps the hearts of all men in his omnipotent hand ; yea4 e- ven of the greateft men, of kings and princes. The king's heart is in the hand of the Lord, as the rivers of -water : He turn- eth it whitherfoever he will \J). He can make men concur to the accompliihment of his purpofes, contrary to their own intentions. Solomon tells us, When, a mans ways pleafe the Lord) he maketh even his enemies to be at peace with him [in). How did (c) Ifa xliv. 24. (d) P&l. xxxiii. 9. Pfal. cxlviii. J. (e) PfaJ. xxxvi. 6. (f) Heb.i. 3. (g) Ada xvu\ 28. (/;) Job xxvi. 7% (/) Jer. v. 22. (k) Jobxxxviii. 10, 11. (/) Pc©v. xxi. u («) Prov. xvi. 7. 2 1 2 Of the Power of Cod. did he manage the hearts of Efau and Balaam! God hath the key of hearts in his hand. He bent the hearts of the Egyp- tians, fo that they fent away the children of Ifraet with great riches, by lending them jewels of filver and gold. By a fecret inftin£t he turned Jehoihaphat's enemies away from him. And at another time, he turned his enemies againft one ano- ther, fo that they fheathed their fwords in one anothers bowels (w). He can take off the fpirits of men in the very acT of their rage, as he did the wheels from the Egyptian chariots. (2). In governing the moft ftubborn creatures. As, i.In governing devils. They have great power, and are full of malice : But in fpite of all their might and malice, God go- verns them, as a man doth prifoners in fetters. He hath them chained. He governs all their motions. The devil could not touch Job, nor any thing he had, nor could the devils en- ter into the Gadarenes' fwine, without leave (0). Coufidering their power and malice, there would be no fafety or fecurity for us, if they were not curbed and reftrained by a fuperior power. 2. In governing wicked men. The tumults of people, as well as the waves of the fea, are of an impetuous nature, and quelled by the fame power. Heftilleth the noife of thefeaSy the noife of their waves, and the tumult of the people {p). If the brutiih paflions in the hearts of men, were let loofe by that infinite Power that bridies them, how foon would the world run into confufion, and be drenched with blood ? The king of Aflyria triumphed in his deiign againft Jerufalem : But how did God govern this wild afs ? I luill put my hook in thy no/e, fays he, and my bridle in thy lips, and I will turn thee back by the way by which thou camejl (q). (3.) In railing up a church to himfelf in fpite of all fpiri- tual and fecular enemies j efpecially the New Teftament church. The church was raifed, and the gofpel planted, not by human force and power, but by his own divine power* The docTrine of the gofpel was contrary to corrupt nature, to the rooted cuftoms and prejudices of Jews and Gentiles, and to the corrupt reafon of wife philofophers ; the instru- ments that pubiimed and preached it, were outwardly con- temptible, a few poor fifhermen, deftitute of all worldly ad- vantages, and not backed with the power and countenance of earthly (n) Exod. xi. 2, 3 2 Chron. xviii. 31. 2 Chron. xx. («) Jude verfe 6. Job i. 12. Matth. viii Ji. (/>) Pfal. lxv. 7. (yj Ifa. xxxvii. 29- Of the PoweW of God. 2 1 3 earthly princes and potentates : Yet this do&rine prevailed, and the gofpel had wonderful fuccefs through all parts of the known world, and that againft the power and policy of men and devils. How could this be, without a mighty operation of the power of God on the hearts of men ? Hence the gofpel is called The power of God (r). (4 ) In preferving, defending, and fupporting his church under the moft terrible waves and tempefts. This is promif- ed by our Saviour, And upon this Rock will I build my churchy and the gates of hell Jhall not prevail againft it (s). The moft flourifhing monarchies have withered, and the ftrongeft king- doms have been broken in pieces : Yet the church hath been preferved and fupported, notwithftanding of many and mighty adverfaries, who in all ages have pulhed at her, like fo many bulls of Bafhan. Yea, God hath preferved. and delivered his church in the greateft extremities ; as in Egypt, when the tale of the brick were doubled; at the Red- Sea, when the knife was at the thro3t of God's Ifrael ; and in Queen Efther's days, when a bloody decree was made for flay- ing all the Jews. Yea, God hath delivered his church by weak inftruments, fuch as Mofes, a fugitive from Egypt -, and Aaron, a poor captive in it ; and by unlikely means, armies of lice .and locufts. In all ages, God hath difplayed his pow- er in the prefervation of his church, notwithftanding of the power, rage, and malice of her enemies, who endeavoured to extirpate her out of the world ; fo that me hath been as the bujh burning, and yet not confumed. God is the jlrength of If- rael if) ; and hath protected his little flock in the midft of wolves. And what he hath done, he can do again ; fo that in the greateft extremities his people have ground to truft in him. (5.) In the converfion of his elect. Hence, the gofpel, which is the mean and instrument of converfion, is called the Power of God-, and the Rod of his Jlrength (u). And the day of the fuccefs of the gofpel in bringing in finners to Chriit. is called The day of his power (x). O what a mighty power muft that be, that quells the ftoutnefs and ftubbornnefs of the heart, demoliiheth the ftrong holds of {in in the foul, routs all the armies of corrupt nature, and makes the ftubbocn heart ftrike fail to Jefus Chrift ! In this work the arm of the Lord is revealed. A /nighty power is exerted in working faith in the heart (r) Rom. i 16. 1 Cor.i. t8. (/) Mattb xvf. 18. (*) l Sam. 2fv. 29. («) Rom. i 16. Pfal. ex. 2 (x) Pfal. ex. j. 2 r 4 Of the Power of God. heart cf a (inner ( v) : And this work is carried on with fuel* fweetnefs, that never any complained of grace's way. i hf-e is in it, as one of our worthy divines f faith, afweet omnipo- Uneyy and an omnipotent fuavity . (6.) In preferving the fouls of believers amidft the many dangers to which they are expofed, and conducting them fafe to glory. They have many enemies without ; a powerful and fubtle devil, and an enfnaring world; and they have ftrong corruptions within, and but weak graces : So that it may be juftly matter of wonder, how they are preferved. Bat they are kept by the power of God through faith unto falvacion (z). Cor- ruption in tjiem would foon extinguish grace in their hearts, if not kept by a divine power. It is Chriftxs handf and the Fa- ther's handt that keeps his fheep (a) It is his power that mo- derates the violence of temptations, fuftains his people under them, defeats the power of Satan, and bruifes him under their feet. It is by his power that the work of faith \sfulfilled; and it is his power that frengthens them under trials and tempta- tions (b). 4. It appears in our redemption by Chrift Hence Chrift ss called The power of God (c). Here the arm of divine power was lifted up on high. Particularly, the power of God was roanifefted, 1. In the conception of Chrift in the womb of a virgin. The power of the Highef did overfjadow her() 2 Kinga vii. 2. Of the Power of God. 2 1 <) pra&ice. Take a few inftances o{ this. The power of God is pra&ically denied, i. By a diftruft, of God in ftraits and difficulties. When in the face of danger, we dare not truft God in the way of our duty ; this implies an unworthy con- ceit of fome weaknefs in him, as if he were not able to protect us from the wrath of man, but had made creatures too ftrong for himfelf. So, when the evil fpies magnified the ftrength of the Canaanites, the children of Ifrael did diftruft God, as if he had not been able to bring them into Canaan (q). Again, to diftruft God, when there are no vifible means, is a reproach- ing his power, as if he were bounded and limited. Hence it is faid, They limited the hcly One of Ifrael (r). And how they did that we are told in verfes 19th and 20th ; they faid, Can he furnif}) a table in the vuildernefs? As if he were tied to means and inftruments, and were like common artificers, who can- not work without their tools. 1 By a finful fear of man. When the fear of man proves a fnare, either to draw us to iin, or to deter us from duty; this is to magnify the power of the creature above the power of the Creator, as if man bad more power to hurt than God hath to help. Therefore God fpeaks to fuch with fo much difdain, Who art thou that thou fjouldeji be afraid of man that jh all die, and ofthefon of man "whoflmll be made as grafs? And forgetteji the Lord thy Maker, that hath Jlretched forth the heavens 9 and laid the foundations of the earth (s) ? 3. By trufting in creatures. "When, in our dif- treffes, we neglect God, and run to creatures for help and relief : This implies a conceit that the creature is more powerful than God. Hence, God upbraids them that fought to Egypt for help ; No*v> the Egyptians are men and not God (t). He that trulls to any thing elfe belides God, denies God to have a ftrength fufficient for him. So much is implied in that of the pfalmift, Lo this is the man that made not God his Jlrength, but trifled in the abundance of his riches , andjlrengthen- edhimfelfin his ivickedne/s {u). 4. By afcribing the mercies we receive to the power of inftruments, and not to the power of God, and making more thankful acknowledgments to them than to him. This is to deny and overlook the power of God, as if the power of the inftrument.were more to be regarced than the power of him that wrought by it. Thus the Af- fyrian afcribed his fuccefs to the ftrength cf his own hand, which the Lord rebukes as moil abfurd and unreafonable : Shall (q) Numb. xiv. I, 2, 3. (r) Pfal. Jxxviii. 41. (/) Ifa. h\ 1?, 13. (t), Ifa, xxxi. 3. (u) Pfal. hi. 7. 220 Of the Power of God. Shall the ax hoajl it/elf againjl him that heweth therewith P Or Jhall the Jaw magnify iifelf againfl him that JJjaketh it (x) ? It is God who by his power manageth inftruments as he pleafeth, and from him they have all their power to a£t. Therefore to afcribe to the inftrument the glory of the work, is a plain de- nial of the power of God. 5. By fecurity in (inning. When men dream of peace and eafe in a way of fin, notwithstand- ing of all God's terrible threatenings againft it, and fleepfe- curely in fin, under many alarming tokens of the wrath and difpleafure of God ; this is to charge God with weaknefs, and want of power to avenge the wrongs done to him \ as if he were like fenfelefs idols. 6. By unbelief. As, firft, By not believing the gofpel. The doctrine of the gofpel hath Lecn attended with many remarkable difcoverles of the power of God j particularly, in the convcrlion of the nations, and in humbling the power of princes and the wifdom of philofo- phers : Yea, fuch marks of divine power are not to be feen in the work of creation, as have attended the doctrine of the gofpel. Therefore the rejecting the gofpel, the not em- bracing this doctrine, is a ciifgrace to all this power. Se- cond, By not believing in Chrift offered in the gofpel, not re- ceiving and doling with him by faith. Though doubts of Chrift's wiliingnefs to fave are often pretended for unbelief, yet mod frequently it is bottomed on a fecret unworthy con- ceit of his inability to lave, and fo (trips him of his divine power. As faith in Chrift gives him the glory of his power, fo unbelief vilifies it. It is upon a diffidence of Chrift's power that convinced finners are fo averfe to commit their fouls to his keeping : It implies a fecret fentiment, that their fouls are fafer in their own hands, than in his. Repr. 3. To them that. contemn the power of God. This is done efpecially, 1 . By obftinacy in (in. When after va- rious reclaiming means, men will go on ftubbornly in their tranfgreflions, and will run the hazard of all thefe terrible judgments God hath threatened in his word, as if they could jnake good their part againft him \ this is an horrible contempt of his power, as is implied in that expreflion, Do we pro- voke the Lordtojealoufy ? Are we flronger than he (v) ? Obfti- nacy in (in, after manifold warnings, and various tokens and ieftirnonjes of God's difpleafure, implies a fecret imagination that you are jlronger than he, and that ycu are able to grapple with the Almighty. 2. By fcoffing at divine warnings and threatenings. There is a generation of men, who either real- ty \x) Ifa. x, 13, 14, 15. (y) 1 Cor. x. 22. Of the Power of God* 22 1 ly or in pretence, are bold, fearlefs, and {tout-hearted, and do not only difregard divine warnings, but entertain them with fcorn and contempt, as if they would provoke God to do his utmoft, and dare him to do all that he feems to threaten. For thus they fpeak, Let him make fpeed, and hajlen his left he tear you in pieces, and there be none to deliver. Set not the briars and thorns againjl him in battle, left he go through them, and burn them to- gether : But take hold of his ftrength, that ye may makepeace with him, and ye fhall make peace with him (/). It is neither wif- dom nor valour to refufe terms of mercy at his hand, whofe almighty power will foon bring you into the hands of juftice, if oilers of mercy be rejected. SERMON XXVI. life 4. ■/■OR exhortation, in feveral branches. " Exhort. 1 . Believe the mighty power of God% Confider, 1. It is difficult to believe his power. But how can that be ? Is not this a piece of natural divinity, that God is almighty ? What need is there then to prefs people to believe it ? Great need, becaufe this is the great thing we are apt to queftion in cafes of difficulty, as I have already (hewed. Elfe why do we pray with chearfulnefs, when we fee great pro- bability of a thing -, but faint in prayer, when it otherwife ? And why do we cry out in fad times, Oh, we fhall never fix good days again ? 2. The firm belief of God's power is of great concern and moment in religion. Faith is never quite laid by, till the foul queftion the power of God. Oh, he cannot pardon ; he cannot fave ! When it cometh to this, the foul is no longer able to hold out. So that the life and vigour o£ faith is very much concerned in the belief of God's power. It is indeed one of the firft fteps to all religion. Therefore it is put in the front of our creed, / believe in God the Father Almighty : And he that believes that firft article, will the more eafily believe all the refj:. 3. God is much difpleafed even with his own children, when his power is queftioned by them. For this God takes up Mofes (hort, Is the Lord's hand- waxed foort [a) P As if he had faid, " What, Mofes, doft thou u think that my power is exhaufted or weakened ? what an u unworthy conceit is this ?" For this alfo Chrift rebuked Martha very fharply : Said I not unto thee, that if thou wouldeft be- fieve, thou fiouldeft fee the glory cfGodif)? Yea, God is fo tender (k) Heb.x- 31. (/) Pfal. I. 22. Ifa. xxvii. 4, 5. {«} Nup)b, xi. 23. (Jb) John xi. 40. of 224 Of the Power of God. of the glory of his power, that he hath fharply chaftifed his dear children, when their faith daggered in this matter : as we fee in Zacharias, who, for questioning the power of God, was immediately ftricken dumo upon the place. Well then, let it be your great care to have your faith confirmed in the belief of God's almighty power. For this end, ponder the verbal declarations made of it in the holy fcriptures: Confider and improve the manifestations he hath given of it, both in your own and in former times : and pray much that God would ftrengthen and increafe your faith. Exhort, i. Get a deep fenfe of God's glorious power upon your hearts. Why is it that God hath revealed himfelf fo of- ten under the title of Almighty, and preffcth this upon us, but that we fhould prefs it upon ourfelves ? Confider, I. A deep fenfe of the power of God is necefiary. Without this you cannot pray believingly, for obtaining promifed mercies, or averting threatened evils. You cannot trull in God, nor love him, nor fear him, unlefs you have a fenfe of his power. It is for want of this that the people of God are often turned from known duty by a fear of man : And without a due fenfe of God's power, we cannot practically fuck the comfort of it. 2. A fenfe of the divine power is of great profit and advantage in the fpiritual life. It yields no fmall relief to believing fouls under ftrong temptations, and under the fenfe of power- ful corruptions in their hearts. A deep fenfe of the power of God would render your faith more ftedfaft, your hope more lively, and your obedience more conftant. It ftrengthens the foul for duty, and would make you go on in obedience with- out daggering, though great difficulties and dangers be in your way. This made Abraham go out, in obedience to the call of God ; though he knew not whither he wfent, yet he knew with whom he went, God Almighty (c). 3. A deep fenfe of the power of God is that which we may get and retain without much difficulty. How can we (hun a fenfe of that which every thing about us and within us is a mark of? Some of you have experienced the workings of the divine power in your new creation ; in renewing you by his grace, bringing down the ftrong holds of fin, and drawing you to Chrift. It was his mighty power over himfelf that gave rife to his patience toward you, and his pardoning grace conferred on you : So that you cannot fliun the fenfe of his power, if you be noi* wanting to yourfdves. For this end, Irecommend frequent and deep thoughts of the %c) Hcb xi. 8. Of the Power of God. 2 2 5 the power of God ; meditate upon it, and prefs it upon your minds. Contemplate the difcoveries he hath made of it in his works of creation and providence. And be ftill enlarging the power of God in your thoughts : Though he hatU done great things, yet he hath power ftill to do greater. Exhort, 3. Get a faving intereft in this Almighty God. Take him for your God in Chrift He puts forth the power of his Godhead for the good of his own people. Hence it is faid, The LcrdofHofts is theGodoflfrael, even a God to Ifrael [d). When God is yours, then his power is yours, to help, de- fend, preferve, and deliver you, and to perform all things for you. When he is your God, he will be your friend : and his infinite power renders his friendflnp highly valuable, O, what cannot he do for you ? If he be for you, you need not be afraid whoever be againft you Therefore make it your great bufinefs to have him for your friend. For this end, get a deep fenfe of your natural enmity againft God : Confefs •with humility and brokennefs of heart all your former rebel- lions againft him : Lay down the weapons of your rebellion, by renouncing all iniquity : And flee to Chrift, embrace and clofe with him by faith ; for it is he alone that can bring you into friendfhip and favour With God. Exhort. 4. Let us reverence and adore the Great God on the account of his infinite power. We ufually reverence men of great power, and pay an awful regard to them : And (hall we not much more adore and reverence him, who is matchiefs in power, and whofe power cannot be controlled ? Though we ourfelves had not been amongft the monuments of his power, yet we fhould give him the honour and adoration that fo great an excellency requires. The power of all crea- tures come infinitely (hort of his power, yea, is but weak- nefs in comparifon of it : Therefore the reverence and refpecT: due to the migbtieft among men, comes far ihort of what the divine power may juftly challenge at our hand. Even fuch things as are void of underftanding have (truck men with fuch a reverence, that many have adored them as gods, as conceiv- ing a mighty power in them : O then, what reverence and adoration doth the mighty power of God plead for at our hands Exhort, 5. Improve the confideration of God's almighty power, to encourage you to truft in him, to quicken you to prayer, to fortify your foul againft the fear of man, to beget Vol. I. N°. 3. Ff and (d) 1 Chroa. xvii. 24. a 26 Of the Power of God* and cherifh a holy fear of God, and to promote holy humili- ty and fubmiffion of fpirit. Firjr, To encourage you to truft in God. Truft ye in the Lord for ever; for in the Lord JEHOVAH is everlaft'uig ftrength (e). The pfalmift feldom fpeaks of the power of God in creation, but he improves it as an encouragement to truft in him. As in that text, Put not your truft in princes, nor in the f on of man, in whom there is no help, Happy is he that hath the God of Jacob for his help : whofe hope is in the Lord his God : who made heaven and earthy thefea, and all that therein is (f). What difficulty can nonplus his ftrength who made all things of nothing ? Therefore truft in God on the account of his power ; reft and rely upon it. Believe that what he hath promifed, he is able alfo to perform (g). With refpecl: to mer- cies absolutely promi fed, you mould truft his power abfolute- fy : For fuch promifes (hail be accompliftVd, becaufe God is able. This is the apoftle's argument, They fhall be grafted in : For God is able to graft them in again \h). But with refpecl: to thefe bieffings that are only conditionally promifed ; magni- fy the power of God, and refer the matter to his will : As that .poor )eper> who faid, Lord, if thou wilty thou canft make me clean (z). Though you know not what the Lord will do for you, or what he may fee meet for your good, yet give him the 3>lory of his power Truft him in the greatelt ftraits and dif- ficulties. No difficulties that lie in the way of the accom- oeut of the promifes fhould weaken your faith : For though the accomplishment be unlikely to reafon, yet God is »ble. Therefore though, in great dangers and difficulties, you can fee no way to efcape, yet magnify the power of God : As r.ree children did ; Our God whom we ferve, fay they, is able to deliver us from the burning fiery furnace (k). Again, let faith reft on the mighty power of God, in the lowelt ftate of the church, God can raife her up, even when her <^ife is defperate in the eye of man. He can make the dry bones to live (/). Theft are two great things God hath promifed, the converfion of the Jews, and the fall of myftical Babylon : But great difficulties lie in the way of both. How mall the Jews be brought in again, when they are fcattered through the world, and we know not where they are ? The apoftle an- fwers, God is able to graft them in again (w). How ffiail Baby- lon {e) Ifa. xx^i. 3. (/) Pfal exlvi. 3, 5, 6. (g) Rom. U. 21. (b) Rora. xi. 23. (/) Mattli. viii. 2. (/$) Dan, iii. 17. (I) iizek. xxxvii. (m) Rom. xi. 23. Of the Wifdom of God. . 2*7 Ion fall, when (lie is fupported by the combined interefts and power of fo many princes ? The Spirit of God anfwers, Strong is the Lord God ivho judgeth her {«). In profecuting this purpofe a little, I fhall, I. Lay down fome things by way of motive and argument, to perfuade you to truft upon the power of God, in the greateft (traits and 'difficulties, whether in your own or the church's cafe. 2. Prcpofe fome directions to this purpofe. i. To quicken and engage you to truft upon the power of God in the greateii ftrafts and difficulties, I propofe thefe confederations. Confid. i. The power of God is the great foundation of truft. There are three foundations of truft, God's mercy, in making the promife ; his truth, in minding to make good the promife ; and his power, in the accomplishment of it : Or, as an old father exprefleth it *, u The readinefs of grace, the truth of (i the promife, and the power of performance." But, efpe- cially the truth and power of God are the two great fupport- ers of faith. Sarah's faith, and Abraham's faith, do well together. Sarah relied upon the truth and faithfulnefs of God ; She judged him faithful who had promifed (o) : And Abraham relied upon the power of God; Being fully perfuaded, that what God had promifed) he -was able alfo to perform (/>). The truth of God is the warrant of our faith ; but his power to make good the promife, is the proper ground and foundation of it. Hence faith on God is called a trufiing on his arm (q). His mercy could not fuccour us, nor his goodttefs relieve us, nor his wifdom guide us, nor his truth make good the promifes to us, without his power: So that there can be no truiiing in God, without an eye to his power. Therefore, Abraham, Ifaac, and Jacob, whofe faith was tried above mod of the faints before or after them> had this attribute difplayed ro them for the fupport of their faith : God appeared unto them by the name tf God Almighty { r ) Confd. 2,. Believers in Chrift have great encouragement to truft in God, and to rely upon his power, in the greateft ft raits and difficulties. As, i It is a great encouragement that the power of God ftands engaged for you. God is yours, there- fore his power and might is yours, to be fet a-work for your good. This is the reafon of tnat expreffion, Be ftrong in the Lord, (n) Rev. xviii. 8. * Tria confidero, qui bus iota /pes ntea confifiit, charitatem adop- tions, veritatem promt fiords* for to ft hew in thee my power , and that my namt may be declared in all the earth («). 3. Another great encouragement is, that your trufting in God in (Iraits and difficulties, will engage his power for your help and re- lief. My heart trifled in himt fays the pfalmift, and lam help- ed (x). Hence the pfalmift pleads this as an argument, Pre- ferve me, O God : For in thee do I put my trujl ( y). Faith in the power of God is fo pleafing to him, that fuch as exercife it (hall never be afhamed. When you truft on the power of God, if what you defire be not done for you, it is becaufe ifc is not good for you : So that fuch as truft upon the power of God cannot mifcarry ; whatever cometh to them is bed. Coifid. 3. Trufting in God on the account of his power hath many fpecial advantages. As, I. This will keep you flraight and upright in the way of God, fo that you will not turn afide, nor ufe carnal fhifts for your own fafety. Hence the Lord fays to Abraham, / am God Almighty ; walk before me> and be thou perfecl {%) How defperate-like foever the cafe be, this will relieve you, and keep you fincere, M I truft •* in God, who is able to provide for his own glory, and for u my relief and fafety." 1. It will infpire your foul with holy courage for God in the face of danger \ as it did the three children (a). The a* poftle (s) Eph. vi. io. (/) 2 Cor. i. 9. («) Exod. ix. 16. (*) Pfal. xxviii. 7. (y{, Pfal xvi. 1. (z) Gen. xvii. f, («) £)an. iii. 1 6, 17, 18. Of the Power of God. 22p poftlc Paul alfo did both labour and fuffer feproach becaufe he trufted in the living God (b). In times of danger, we grow cowardly and faint-hearted, and carnal hopes and fears turn us afide, when we do not fee ourfelves folded in the arms of the Almighty. . 3 It will free your foul of a great many anxieties and perplexities. When you are once fet upon this rock, you will not be tofied with the uncertain waves of anxious and di 'quieting thoughts. God will keep him in per- f eel peace 1 whofe mind is Jlaid on him, becaufe he trufleth in him. rl h rf fore. Trufl ye in the Lord for ever ,• for in the Lord JE- HOVAH is everlaflingftrength (c). In threatening times, you can never be freed from tempeftuous agitations of fpirit which tofs you to and fro, till you caft yourfelves entirely upon the mighty power of God. Con/id. 4. Not to truft upon the power of God is a very great evil. And, t. Nothing more hinders the difcoveries of his power than this. Hence it is faid, He did not many mighty works there, becaufe of their unbelief ' (d) ; or, as it is elfe where exprefied, He could do there no mighty work (e). So that un- belief doth in a fort put a bar in the way of Omnipotency ; as is very plainly implied in what our Lord fays to Martha, Said I not unto thee, if thou wouldejl believe, thou Jhouldefl fee the glory of God (/). When you do not believe, when you do not truft in the power of God ; this is the caufe why he doth not put forth his power on your behalf. 2. When you cannot truft upon the power of God, but run to carnal fhifts in times of danger, this engageth his power againft you. As God fent a ftorm after Jonah, when out of diftruft he run from his Mat- ter's work : So when in times of danger, you dare not truft on the power of God, but run from your duty, and betake yourfelves to indirect courfes and carnal fhifts, you will there- by run into many inconveniences, and mifchief fooner or la- ter (hall overtake you. Confid. 5. Trufting in God on the account of his power glo- rifies him. So it is faid of Abraham, that he was Jlrong in faith giving glory to God : Being fully perfuaded that ivhat he had promifed, he was able alfo to perform (g). You magnify his power, and gite him the glory of it, when you truft in it. You do thereby fanctify God in the eyes of the world. Hence the prophet exhorts, Neither fear ye their fear, nor be afraid. Sanclify the Lord cfHc/ls himf elf, and let him be*y our fear, and let (b) 1 Tim. iv. 10. (c) Ifa. xxvi. 3, 4. (d) Matth. xiii. 58. (e) Mark vi. 5. (/) John xi. 40. (g) Rom. iv. 20, 21, 2 3 • Of the Power of God, let him be your dread (h). And how angry was God with his dear faints, Mofes and Aaron, becaufe they failed (b to do ; Becaufe ye believed me not, fays he, to fanBify me in the eyes of the children of Ifrael ,• therefore ye /hall not bring this congregation in- to the land which I have given them {i). O how dear ihould the glory of God be to you ? Con/id. 6. We are under greater engagements and obligati- ons to truft on the power of God, than the ancient patriarchs and other Old Teftament faints : Becaufe we have, not on- ly thefe difcoveries and manifestations of the power of God, which they had, but alfo divers fuperadded dennonftrations of it, in Chrift's conception and birth ; in the, uniting the two natures in his perfon; in fupporting the human nature under his fufferings ; in raifing him from the dead *, and in propagat- ing the gofpel, againft all the power and wifdom of the wofld. If they truited on the power of God, though they had not thefe clearer manifeftations of it, what a fhame will it be for u: to diftruft him ? 2. Let me give a few directions what to do that you may truft upon the power of God in the greateft (traits and dif- ficulties. As, ( i ). Meditate deeply and frequently of the power of God, and prefs the fenfe of it upon your hearts, as I formerly ex- horted you. Confider how much his power can outwork all your thoughts : For, he is able to do exceeding abundantly above all that you can afk or think (k). Hence the Lord fiienccth the doubts of his people with that queftion, If it be marvellous in the eyes of the remnant of this people in thefe days, Jhould it alfo be marvellous in mine eyes ? faith the Lord of Hafts (/). Remember and ponder his power in creation ; and never be difcouraged, while you have thefe two great monuments of God's power, the heaven and the earth, before your eyes. On this ground the people of God raife up their confidence in him ; Our help is in the name of the Lord, who made heaven and earth (**.)■ (2). Improve your own and the church's experiences for the confirmation of your faith. And, 1. Confider how God hath glorified his power in the behalf of his church and peo- ple in former ages, efpecially upon their trufting in him. The pfalmift confiders this for the confirmation of his faith : Qur fathers, fays he, tr lifted in thee : They tr lifted, and thou didfi de- liver them. They cried unto thee, and were delivered : They tr lift- ed in thee, and were not confounded (;/). And the church pleads former (b) Ifa. viii. :2, 13. (/') Numb xx. 12. (k) Eph- iii, 20. (/) Zech. viii. 6. (;;;) Ffek exxiv. 8. (;;) BUI xxii. 4, 5* Of the Power of God. 23 1 former experiences : Awake, awake, put on Jlrength t O arm of the Lord ; awake as in the ancient days, in the generations of old. Art thou not it that hath cut Rachab, and wounded the dragon (o) ? So that the experiences that the church hath had of the power of God in former ftraits and dangers, are of great ufe to ftrengthen our truft. Precedents in law are good pleas. 1. Improve your own experiences Experiences of the power of God in his dealings with ourfelves are a great confirmation of our faith. Hence the apoftle fays, Who delivered us from fo great a death , in whom we trujl that he will yet deliver us (/>). Frequent trial ufeth to ftrengthen our truft. Abraham's ex- perience was a great confirmation to his faith. It is faid of him. He accounted that God was able to raife up his fon, even from the dead, from whence alfo he received him in a figure (q). He had received Ifaac, as it were, from the dead at the firft, from his own dead body, and from Sarah's dead womb : And this confirmed his faith in the power of God, to raife him from the dead, though he were flain. Well then, confider what God hath done for you, and what experiences you have had of the power of God, in helping, faving, and delivering you, in former ftraits and difficulties. Efpecially, confider your gracious experiences. We read of the exceeding greatnefs tfhis power toward them that believe (r). Some of you have had gracious experiences of the power of God, in renewing and changing your hearts, in making your ftubborn fouls ftrikc fail to Jefus Chrift, in fupporting you under various trials and temptations, in baffling Satan's power, and in over- powering your fpiritual lufts. Improve fuch experiences tor your encouragement to truft in him for further gracious ef- fects of his power. (3.) Confult not with fenfe and reafon. It is faid of A- braham, He ft agger ed not at the promife of God through unbelief \ -hut wasflrong in faiths giving glory to God{s). How this came to pafs, we are told in the preceding verfe : He conftdered not his own body now dead, when he was about an hundred years old, neither yet thedeadnefs of Sarah's womb. He did not regard what fenfe and reafon might fuggeit in contradiction to the pro- mife. When Zacharias had the promife of a Son, he ftagger- ed, becaufe he confuited with ienfe and reafon : He thought he was too old for fuch news to be true. When fenfe and teafon feem to contradict the promife, then, as the Jewifh proverb (0) Ifa. li. 9. (p) 1 Cor. i. 10. (?) Heb. xi. 19. (r) Eph. i, 19, (/) Rom. iv. 20. 2 $2 Of the Power of God. proverb is, Jhut the windows , and the houfe will be light : That is, (hut the eyes of fenfe and reafon, and things will be more clear to the eye of faith. Remember that God's power is not tied to the order of fecond caufes, much lefs to the road of human probabilities. He will rather turn nature upfide- down, than not be as good as his word : For he hath magnU _Jied his word above all his name (t). (4.) Trufton the power of God through Chrift the Medi- ator. To this purpofe the apoftle exprefleth himfelf, Such trujl have we through Chrift to God-ward («). It is through Chrift that the power of God Hands engaged for you who are his children : And his power is exercifed on your behalf only on the account of Chrift's mediation. Therefore reft and rely on him for fuch difcoveries and manifeftations of the power of God as he hath promifed in the covenant Be fure always to own the bleffed Mediator, in whom all the promifes are yea and amen (*). SERMON XXVII. Second, T MP ROVE the confideration of God's al- | mighty power, to encourage you to prayer, and to ftrengthen your faith in it. It is certainly a great encou- ragement, that in prayer we go to a God of infinite power, one who hath all power in his hand, and is able to do what we afk of him, yea, exceeding abundantly above all that we q/k or think. Therefore the Lord's Prayer is concluded with a doxology of God's power ; For thine is the kingdom, and the power, Mnd the glory. This is the great encouragement : As God hath a kingdom, and poflefleth all bleffings ; fo he hath power to confer thefe bleffings on us. Hence, our blefied Lord built his confidence in prayer upon this foundation : he offered up prayers and fupplications, with Jlrong crying and tears, unto him that was able tofave him from death (a). And the faints confider the power of God, to ftrengthen their faith in prayer ; as the prophet, Ah, Lord God, behold thou haft made the heaven and the earth by thy great power, andflretched-out mrm> and there is nothing too hard for thee Kb) : And, fay& Jeho- fhaphat, O Lord God, in thine hand is there not power and might, fo that none is able to with/land thee (c) ? And the church pleads cannot (t) Pfol. cxxxviii. 2> (u) 2 Cor. iii. 4. (x) 2 Cor i 20. {a) Heb. v. 7. (£) Jer. xxxii. 17. {c) 2 Onion, xx. 6. Of the Power of God. ^ 2 1 with God, to a& according to the greatnefs of his power (d). We cannot pray in faith of fuccefs, unlefs we believe and con- fider the power of God : Yea, without this we fliall foon weary of prayer. Who would addrefs himfelf to one that is not able to help ? When a poor fubjeft cried to a mortal king, Help, my lord, Oking; he anfwered, Whence jhall I help thee{e)? What heart could we have to go to a God that cannot help*? There is more hope of help from one that is unwilling, than from one that is unable. I add, that the power of God is the great foundation of faith and truft; and it is in prayer that faith is particularly to be a£ted. Well then, in all your addrelTes to God, eye his mighty- power, for your encouragement, and the confirmation of your faith ; that you may pray with confidence and hope, even in the moft difficult and defperate-like cafes. (i I go to a God u that is able to help me, let my (traits and miferies be never •* fo great." When you pray for the pardon of great fins, the fubduing of ftrong corruptions, the ftrengthening you un- der powerful temptations, the cleanfing of your filthy fouls * ftill eye the power of God, and fay, Lord, if thou -wilt, thou canfl make me clean (f). When you pray for ftrength and nourilhment to your weak graces, ftill confider God as able to, make all grace abound toward you (g). Let this hold up your hearts and hands, and give you confidence toward God, that he hath all power in his hand. Third, Improve the confideration of God's almighty pow- er, to fortify your foul againft the fear of man. It appears, from this doctrine about the power of God, that the fear o£ man is moft unreafonable, and moft difhonourable to God. i. It is moft unreafonable : For weak man is no party for the mighty God •, therefore, if God be for you, what need yon fear who be againft you ? On this ground the pfalmift tri- umphs over his fears : The Lord is my light and my falvation, fays he, whom Jhall I fear ? The Lord is the flrength of my life, of whom Jhall I be afraid (h) f How unreafonable is it, to fear a finite and limited power, more than an infinite and unbound- ed power ? Hence our Saviour exhorts, Fear not them who kilt the body, but are not able to kill the foul : But rather fear him who is able to deflroy both foul and body in hell (*). If God be yours, Vol. I. N°. 3. Gg then (d\ Pfal Ixxix. It. (e) 2 Kings vi. 26", 27. * Nee in hunc furorem omnes mortates confejjijftnt , alio quendi furda numina 6" incejficaces Decs. Sen. {/) Matth viii. 2. \j>) 2Cor.ix.8. (b) Pfal. xxvii. 1. {/') Matth. x. 2$. .' 234 Of *&e Power of God, then he is ftill with you, to ftrengthen and uphold you againft the pride and power of man ; fa that, you need not fear. Ponder that glorious promife, Fear thou not, for I am iv'ith thee : Be ?iot difmayed,for I am thy God : 1 will Jlrength en thee ; yea, I will help thee ,- yea, I will uphold thee with the right hand of my righteoufntfs (k). How unreasonable is it to tremble at the frowns and threats of a frail man, when you have the mighty God to be your guard ? 2. The fear of man is moil diihonourable to God, as if he were unable to fecure and pro- tect us in the way of our duty. It argues a forgetfulnefs of Gcd. Therefore he fpeaks of it with fo much diTdain : Who art thou that thou foouldeji be afraid of a man that p) all die ^ and of the fan of man, who fhall be made as grafs ; and forgetteft the Lord thy Maker (I) ? We vilify God, and dchle his giory, when our fear of man's power ftiiles our faith in God, as is implied in that exhortion : Neither fear ye their fear, nor be afraid. Sane- tify the Lord of ho/Is himfelf, and let him be your fear, and let him be your dread jn). Well then, having a God of infinite power, let us not fear our own or the church's enemies. He can fecure his church againft the power and policy of hell. He is able to control the refoives of enemies, to break their projects, and confound their counfels. He can change their fury into favour, or bound and bridle it as he doth the waves of the fea. Fourth, Improve it, to beget and cbcrilh in your hearts a holy fear of God. We fear men of great power, and fhall wc not much more fear him, who hath all power in his hand, and can ruin us eternally, when he pieafes. To this purpofe is that of our Saviour, I will forewarn you whom ye fhall fear : Fear himt who after he hath killed, hath power to cq/l into hell ; yea, I fay unto you, fear him («). Indeed, the ferious con- fideration of the power of God, cannot but influence us to a holy fear of him. The prophet concludes fo : Thou art great, and thy name is great in might : Who would not fear thee, O King of nations (0) P And fo dotl) Elihu : Touching the AU wighty% we cannot find him out : He is excellent in power. . Men do therefore fear him (p). Shall we not fear and tremble before him, who can arm our wit and hands againft ourfelves, and can conquer the proudeft monarchs by the meaneft of his creatures ? Shall we not fear him whofe glorious power glitters in the works of his hands ? Hence the Lord expostu- lates (k) Ifa. xlf. 10. (/) Ifa. li. 12, 13. (m) Ifa. viii. 12, 13. (*) Luke xii. 5. («) Jer. x. 6, 7, (p) Job xxxvii. 23, 24. Of the Power of God, 235 lates with that people : Fear ye not me, faith the Lord ? Will ye not tremble at my prefence, who have placed the fatid for the bounds qfthefea, by a perpetual decree, that it cannot pafs it ; and though the waves thereof tofs themfelves, yet can they not prevail ; though they roar, yet can they not pafs over it (q). Let none fay, that this is not the temper of the children of God : For even the glorious angels fear and reverence him on the account of his power, though they are pad the fear of any danger by it. They reverence him with covered faces, not only for hisholi- riefs, but for his power, as he is the Lord of Ho/Is {r). I do not prefs a flavifh fear of God, a fear of him as an enemy 5 but a holy filial fear : Not a fear that drives from him, but that which makes us draw near to him ; a fear of reverence ; a fear confident with love ; fuch a fear as may make you careful to pleafe him, and wary and cautious that you do not offend him *. Be afraid to provoke him by your fins, or by harden- ing yourfelves in a rebellious courfe. Oh, will you bid de- fiance to the Almighty ? Shall not his excellency make you afraid, and his dread fall upon you. O take heed of engaging this mighty God againft you. By fins committed againft him, you may draw almighty power about your ears. And I add, that this holy fear of God, as it will be an excellent preferva- tive from fin, fo it will be a notable antidote againft the fear of man, as is plainly implied in fome of thefe texts already quoted f . Fifth, Improve it, to promote holy humility and fubmif- (ion of fpirit. Humble yourfelves under the mighty hand of God [s) . How becoming is humility under a mighty hand ? Confider, 1. How eafily God can ruin you by his power. Men fawn upon them that have great power j But fuch is the power of God, that he can ruin you by a breath. Hence Eiiphaz fays of wicked men, By the blafl ofGodtheyperiJh, and by the breath of his nofrils they are confumcd (/). He can do it with a frown. Theyperifh, fays the pfalmift, at the rebuke of thy countenance (u). It is no difficult thing for God to turn you into hell by the breath of his mouth. The infinite difproportion between God's mightinefs and your weaknefs, (hould make you ftoop. 2. You (q) Jer. v, 22. (r) Ifa. vi. 2, 3. * Laertius faith of Clean thes-, Cum aliquando prcbro illi dare* tur, quod ejfjt timidus 1 at ideo, inqutt, parum pecco. f D if cat timer c ; qui non vuk time re. Auguft. Homo, time deum, fe minantcm mundum ridebis. Idem. (/) i Pet. v. 6. (/) Job. 17. 9. («) Pfal. kxx. 16, % $6 Of the Power of God. 2. You (hall feel this mighty hand, if you do not ftoop to it. Pride, murmuring and refiftance, exafperate and fharpen power. God will bring down the haughty fpirit. The lofty looks of man /hall be humbled, and the haughtinefs of men fh 'all be bowed down (*). If we do not humble ourfeives, the migaty hand of God will humble us to our coft. God hath fworn, As I livey every knee Jh all bow to me (y). As if he had faid. Count me not a living God, if I do not make the creature ftoop. 3. True humiliation of foul will engage the mighty power of God to work for you. Humility under, and fubmiflion to a mighty hand, is the beft policy and fecurity you fan&ify God's name, and glorify his ftrength, when you fall down before it. It is an acknowledgment of his mighty power, and of your own nothingnefs before him. And when you do thus fantYify his name, and give him the glory of his ftrength, then his power is engaged for your fecurity : For he hath promifed to exalt the humble (z) ; arid he is able to ittake good what he hath promifed. Though your condition were never fo low, yet he that created the world at firft, can create a happy ft ate for you, when you humble yourfelves in his prefence. How fuddenly can he change the darkeft night into the cleared day. Ufe $. For encouragement, to fenfible finners under the power of fin, to go to God, and to wait on him for renewing and regenerating grace. When confcience is awakened, the fenfe of inveterate and rooted diftempers and corruptions raifeth great fears, fo that the foul is apt to entertain defpair- ing thoughts : " How is it poffibie, that this ftubborn will •c can be fubdued, or this hard heart foftened, or this vain C( mind made ferious, or thefe bewitching lufta renounced ?'* The foul apprehends a mighty difficulty in parting with fin, Such is the perverfenefs of your natures, the power of your corruptions, and the ftrength of your fpiritual diftempers, that your converfion appears to you tabe impoflible \ O how fhall it ever be accomplifhed ? But here is that which may an- fwer all your doubts and fears ; God is able to overcome your ftubborn nature, to over-power your ftrong corruptions, to fuodue your boifterous lufts, and to bring down the ftrong holds of fin. AH this is eafy to a God of infinite power. How (hall the Jews be converted ? The apoftle anfwers, God 'is able to graft them in again (a). God can raife and quicken the (x) Ifa, ii, 21. (y) Rom. xiv, n. (z) l Pet. v, §» 4- (a) Rom. 2d. 23, Of the Power of God. 237 (lead {b). When our blefied Lord told his difciples of the difficulty of a rich man's falvation, they ivere exceedingly a- tnazed, faying, Who then can be faved? But he anfwered, With men this is impojjible^ but with God all things are poffible (c). We read of the exceeding greatnefs of God's power toward them that believe (d). There is a mighty power exerted in the converfion and regeneration of finners, and turning them from fir. to God. The confideration of this may afford no fmall relief to poor fenfible finners : What cannot this mighty power do for you ? How eafily can the Almighty God van- quifh all refinance made in your heart againft the power or his grace ? And when you are perfuaded of his pfrwer, this may give you fome hope of his will alfo ; fo that you may go to God, and fay, Lord, if thou wilt, thou canjl make me clean {e). Ufe6< For comfort to believers in Chrift. How comfort- able is it that he who is your God, is a God of infinite pow- er, and can do whatever he will ? All created power is deriv- ed from him, and the exercife of it depends on him ; fo that you need not fear. His power is made over to you in the covenant. The great promife is, lam your God ; which plain- ly implies this, my power is yours, feeing power is eflential to his nature. How comfortable is it that all power is in his hand, who is your covenanted God and gracious Father ? You may be confident that he will never exercife it to your difadvantage. Particularly, 1. It is comfortable, that there fhall be an accomplifhment of all the promifes, whether thefe made to believers in parti- cular, or thefe made to the church in general. What he hath promifed, he is able alfo to perform ' f). Hence his power and truth are joined together in that of the pfalmift, The Lord who made heaven and earth, -<-~^- who keepeth truth for ever {g). And when God promifeth to his church and people great things, and fuch things as were very difficult in human ap- pearance to be performed, he propofeth his power to the con- fideration of his people, to ftrengthen their faith (h). Even honeft men oft-times cannot make good their promifes, be- caufe they wan* power : But God cannot come into fuch ftraits. With him all things are poffible. The Strength of Ijrael will not lie (?'). What can be too hard for him who made heaven and earth ? tt 2. Here {b) Rom. iv. 17. (c) Matth. xix. 25, 26. (*/) Eph. i. 19. (e) Matth. viii. 2. (/) Rom iv. 21. (g) Pfal. cxlvi. 6. (b) See Ifa.xl. 12, 26. \Yu. 5. and xliv. 24. (/J Mark x. 27. \ Sam. xv. 29. S3 8 Of the Power of God, i. Here is ground of comfort to believers under the moft heavy preflures of affliction. The pfalmift, under trouble, fupports and encourages his confidence in God, by the con- fideration of his power : My helps fays he, cometh from the Lord, who made heaven and earth [k). How great foever your ftraits and difficulties arc, he hath power fufficient for your relief. He that made heaven and earth of nothing, can fend help, when there is no vifible appearance of it. How defpe- rate-like foever your cafe be, he is able to do exceeding abundantly sboveall that youajk or think (/). He can fupport and ftrengthen you under trouble, and deliver you out of trouble. He can bring order out of your confufion, and light out of darknefs. 3. Here is matter of comfort againft ftrong corruptions and temptations. When you confider what powerful ene- mies you have to do with, your heart is apt to fink within you. But remember, that your God is able to fecure you, and to make you victorious. He can make his Jirength per- feci in your weaknefs (m). When you are fore affautted, and iike to be over powered, this may fupport your foul, that he who is Almighty is ready to come in for your relief in the battle. Hence the apoftle exhorts believers, to befrong in the Lord and in the power of his might (n). 4. This may comfort you, in the fenfe of your own weak- nef3 and inability for what is good. The fenfe of your own weaknefs and infufficiency doth fometimes prove a great dif- couragement, efpecially when you are called to great and weighty duties, and fpecial fervice to God ; (o that you are apt to draw back, and to give it over, as Jonah run from his Matter's work. But remember, the ftrength of God (rands engaged for you, when he fets you about any work- There- fore encourage thyfelf with what God faid to Gideon, Go in this thy might (0). Go on, relying on the ftrength of God. Say with the pfalmift, / will go in the Jlrength of the Lord God(p) : and with the apoftle, / can do all things through Chriji whojlrengtheneth me (q). 5 . Here is ground of comfort againft all your fears of total or final apoftacy. How great foever your own weaknefs be to grapple with the mighty oppofition that is in your way : yet God is able to hep you from falling [r). This may affixes you of the certainty of your perfeverance, that the invincible power (k) Pfal. exxi. 2. (/) Eph. in. 20. (w) 2 Cor. xii. 9. (n) Eph. vi. 10. (0) Judges vi. 14. (/) Pfal, Ixxi, 16. (q J Phil, iv. 13. (r^ Jude 24. Of the Power of God. 23 f power of God is employed for your preservation : For, ye are kept by the power of Gad through faith unto falvation (j). Hence the apoftie fays of the weak Chriftian, He pall he holdm up .« For God is able to make hhn fland (/). Ye are in his cuftody, whofe power is above all oppofition. Myjheep, fays Cbrift, Jhall never peri/h, neither f) hall any man pluck them out of my hand. My Father ', who gave them mes is greater than all ; and none is able to pluck them out of my Father's hand (u). Your keeping is not in your own hand, but in the hand of him who is mighty to fave. What need you fear, who are enfolded in the arms of Omnipotency ? Can infinite power be beaten out of breath by the wreftiing of the devil ? Your foul is in fafe cuftody and keeping. Being committed to Chrift, it is in fafe hands ; For he is able to keep that which you have committed unto him a~ gainft that day (x). And your foul is fo in Chrift's hand, that it is alfo in the Father's hand ; both their hands are about it, and hold it faft, fo that it cannot be loft. Some of you have already had many experiences of the power of divine grace this way, you may fet up your Ebenezers : And he that hath tept you hitherto, is able to keep you dill. 6. Hence the people of God niay be comforted in the low or dangerous ftateof the church. When the dangers or dif- trefies of the church are great, the people of God are apt to entertain defpairing thoughts about her ; as the Jews did in Babylon : Behold, faid they, our bones are dried, and our hope is lojl ; we are cut off for our parts (v). But how comfortable is it, that Zion's God is a God of infinite power. His love to his church, and the relation^ wherein he ftands to her, engage his power in her behalf : And it is his promife, that in this mountain Jhall the hand of the Lord reft (2), That is, that his power (hall be continually employed for the church againft her enemies. He is tlx Strength of Ifrael (a). And what can- not almighty power do for the protection and deliverance of the church ? This is a river which, in the church's ftraiteit fiege, fhall make glad the city of God with feafonable fuc- cours from heaven. One great end, in his delivering and faving his church, is the manifestation of his power. So it was in the delivering the children of Ifrael : Hefaved them for his name's fake , that he might make his mighty power to be known (b). Therefore, he fometimes brings his church very low, till her cafe (/) 1 Pet. i. J. (/) Rom x'v. 4, («) John x. 28, 29. (x) 3 Tim. i. 12. (y) Esek. xxxvii. 1 1. (z) Ifa. xxv. i«. («) 1 Sam. xv. 29. (b) Pfal. cvi. 8. 243 Of the Power of God. cafe is defperate-like in the eye of man, that his power ma^ be the more confpicuous in her deliverance. As he hath in all ages prote&ed and delivered his church in the greateit dan- gers ; fo he can acl: over again all the glorious deliverances that ever he wrought : For his arm is not fjortened that it can- not fave ; and the Creator of the ends of the earth fainteth not, nei- ther is weary (c). And his power extends even to the hearts, thoughts, and minds of men. Hence the pfalmift fays of his people, that God made them to be pitied of all thofe that carried them captives (d). He hath the hearts of enemies in his hand, to turn and change them at his pleafure : He can move or in- cline them to give or follow what counfel he pleafeth, for bringing about his own ends. He can bridie the rage and fury of enemies : As he fays of Sennacherib, / will put my hook in thy nofe9 and my bridle in thy lips, and I will turn thee back by the way by which thou cameft \e). He can rejirain the remainder oftheir wrath (f). He can eafiiy break their power, and take heart and hand from them. For he leadeth princes a- nuay fpoiled, and overthroweth the mighty. He removeth away the fpeech of the trujly ; and taketh away the under/landing of the aged, Hepoureth contempt upon princes y and weakeneth theftrength of the mighty. He taketh away the heart of the chief of the people of the earth (g). Such is his power, that he can deliver his church eafiiy, with a word. Hence the pfalmift prays, Thou art my King, command deliverances for Jacob (h). And he can deliver her fpeedily, by way of furprifal ; according to that of the prophet, And behold at even-tide, trouble ; and before the morning he is not (z). That is, the enemy is not, being fuddenly cut off. He can in a moment turn a dark night into a clear day. Well then, though the church of Chrift, in divers places, be at this day brought very low, and though great dangers threaten the church of Chrift at home : Yet let all the true friends of Zion take com- fort from this, that the Lord her God in the midjl of\iti is mighty ; and her Redeemer is ftrong, the Lord of Hojls is his name (k). When the church meets with a ftrait in which he cannot de- liver, or a yoke which he cannot break, or a burden which he cannot take off, or a Red-Sea which he cannot devide, or is purfued by a Pharaoh whom he cannot deftroy, then, and not till then, give way to defpondency and difcouragement. Surely, the Almighty is too ftrong for ail the mighties upon, the earth. If God be for us, who can be again fl us (/). DISCOURSE (c) Ifa. lix. I. and xl. 28. (d) Pfal. cv'u 46. (e) Ifa. xxxvii. 29. (/") Pfal. Ixxvi. 10. (#) Job xii. 19, 20, 21, 24. (/») Pfal xliv. 4. (/') Ifa. *vii. 14. (k) Zepb. iii. 1 7. Jer. 1. 34. (/) Rom. viii. 31. Of the Holinefs of God. 24 1 DISCOURSE VII. Of the Holinefs of God. SERMON XXVIII. I Sam. ii. 2. There is none holy as the Lord : For there is ndhk beftde thee* THESE words are a part of Hannah's Song of Thankf- giving to God for her fon Samuel. She had prayed earneftly for a fon, as we read in the preceding chapter, and now, having received him, her heart, under the fenfe of the divine goodnefs, is greatly enlarged in praife and thankfgiv- ang to God. Every mercy received, lays us under a debt of praife, which is the rent and revenue of the crown of heaven : But mercies received, in aufwer to prayer, lay us under a double obligation, both as th§y are mercies, valuable in them- felves, and as they are a return of prayer. And that we may the better perform this duty of praife, our hearts mould be deeply affected with the goodnefs of God, that out of the a- bundance of the heart the mouth may fpeak, and that the heart, being enlarged and opened wide, may pour forth abun* dant praife. Her Song of Thankfgiving is, in verfe ift, called a prayer 9 becaufe thankfgiving is an eflential part of prayer, and thankf- giving, for mercies received, is a kind of petitioning for new mercies, and is accepted of God as fuch. In the beginning of her Song, fhe exprefleth her great joy in God on this occa- fion : My heart rejeiceth in the Lord. Next, fhe fhews how much her praifes were elevated, God having raifed her reput- ation greatly, by giving her fuch a fon as Samuel was : Mine horn is exalted in the Lord : My mouth is enlarged over mine e- nemies. And then fhe adds the ground and reafon of all this : Becaufe I rejoice in thy fahation ; whereby (lie underftands, not (imply God's giving her a fon, whereby he had taken away her reproach among men ; but chiefly his giving her fuch a fon as this, who mould be an eminent inftrument of the fal- vation of his people Ifrael, which falvation was typical of their fpiritual and eternal falvation, to be brought about by Chrift, which doubtlefs (he had especially in her eye. In verfe 2d, her heart is, on this occafion, raifed and en- Tej.. I. N°. 3,. H h larged 24* Of the Holinefs of God. larged to praife God as a matchlefs and incomparable Beingt and particularly for his matchlefs holinefs. There is none holy as the Lord. She celebrates his holinefs, becaufe he had ma- nifefted the fame, in his faithfulnefs, care, and kindnefs to her a holy perfon, by giving her a fon, and fuch a fon whom he had fanctified by his grace for fervice to him. She fays not, There is none holy but the Lord\ but, there is none holy AS the Lord. Others are holy ; but they are not holy as he is holy. He is holy beyond all compare : He is holy fo as none elfe is holy. So it follows, for there is none befide thee. The word holy is eafily underftood and fupplied here from the for- mer claufe : And fo the fenfe may be this, not only there i$ none holy as thou art, but there is none holy befide thee. As there is none good but God (a) ; fo there is none holy but he. None is effentially, originally, infinitely, and immutably holy* but the Lord. The holinefs of men and angels is none at all, comparatively to his. It is true, we are commanded to be holy as he is holy (b). But in the text, the particle as doth not denote an exa£t equality, but only feme kind of refemblance. In point of refemblance, angels and faints are holy as the the Lord is holy : But, in point of equality, there is none holy- us the Lord. The doctrine I propofe is this : Matchlefs and incomparable holinefs is one of the divine ex- cellencies and perf eel ions. Here I am to difcourfe to you of the holinefs of God. In- deed this is a fubjeft more becoming the glorified fpirits a- bove, than vile polluted dull upon the earth : Yet God hath been pleafed to give us fome discoveries and manifeftations of his own holinefs, which he allows us to contemplate and dif- courfe of. And it is one great part of a minifter's work to hold forth to others his glorious excellencies, and particular- ly his matchlefs holinefs. Therefore the four beafts, which reprefent the minifters of the church, are fet forth as improv- ing all opportunities for this end : They reft not, day and night * faying. Holy, holy, holy Lord God Almighty, ivho ivas, and is, and is to come [c\ As minifters, being God's fpecial attendants, are, above all men, to be deeply arTecled with a fenfe of the divine holinefs, fo they are moft obliged to proclaim the prai- fes of it O that we could fpeak and hear of this fubjecr, ■with reverence and godly fear, with holy hearts, and holy lips, and holy ears. In (a) Matth. xix. if. (b) i Pet. i. 15; (c) Rev. ir. 8. Of the Holinefs of God. ^43 In profecuting the do&rine, I (hall mew you, ' 1 . That God is holy. 2. What is the holinefs of God; or what is the nature of this divine perfection . 3. That there is none holy but he ; or that God is matchlefs and incomparable in his holinefs. 4. Wherein God's matchlefs and incomparable holinefs is ma- nifejled. 5. Iff j all apply the dotlrim. Firfl, I am to fhew that God is holy. Holinefs is one of the divine perfections. He is called the Holy One about fix- teen times in fcripture ; and the Holy One of Ifrael twenty and five times in the prophecies of Ifaiah ; and the Holy One of Jacob. This attribute is thrice repeated in the Song of the ieraphims ; as alfo by the four beafts, in their Song ; where, according to fome Greek copies, it is nine times, or thrice three times, repeated ; wherein, doubtlefs, a refpect is had to the Trinity of perfons in the Godhead (J). Hence it is alfo, that this perfection is, by Jofhua, attributed to God in the plural number, with a pronoun in the fmgular number: He is an holy Cod {e), fays fee : Orig. Holies ones he, as it is rendered in the margin of fome Bibles. It is afierted of each perfon parti- cularly : Of the Father ; Holy Father, keep through thine own name (f), &c. Of the -Son ; Thou wilt notfuffer thine holy Ons io fee corruption (g) : And he is called the holy One of God. It is aflerted alfo of the Spirit ; he is often called the Holy Spirit, and the Holy Ghofl (h) And becaufe of the holinefs of God, therefore every thing related to him is called holy. As, 1. The place of his habitation. So, heaven is called his holy temple, and his hcly heaven (i). Hence, thefe places where God manifefted his prefence in a fpecial manner, are called holy. Jerufalem is called the holy city (k) ; the mount where Chrift was transfigured, is called the holy mount (/) ; and the ground where the Lord appeared to Mofes, is called holy ground (m). 1. His attendants are holy. His angels, holy angels (n) ,• his minifters, holy men of God (0) ; and his people, an holy people (p). 3, All his worftup and fervice is holy. Worjhip (d) Ifa. xxlx. 23. andvi. 3. Rev iv. 8. (e) Jofh. xxiv. 19. (/) John xvii 1 1. (g) Pfal. xvi. 10. {h) Luke 1. 35. (t) Pfal. xi. 4. and xx. 6. {k) Matth. iv. 5. (/) 2 Pet. i. 18 (m) Exod. iii. £. (n) Matth. xxv. 31. Luke ix. 26. (0) 2 Pet. i. 21. Exod. xxvkt. 36. lisv. xviii. 20. {p) Dan. xii. 7. Deat. vii. 6. 1 Pet.ii.9. 244 Of the Holinefs of God. Worjhip tU Lord in the beauty of holinefs (»), fays the pfalmift. Hence it is applied to the fpecial time of worfhip ; the Sab- bath-day is called God's holy day (r) : and to the place of wor- fhip •, the temple is called his holy temple (s). And to the fe- veral parts and courts of the temple , and to all the perfons and things appertaining to it, as priefts, Levites, altars, fa- crifices, incenfe, oil, and other things which were for facred ufes, all are called holy. 4. His word is holy. The holy fcriptures. The law is holy And God's covenant> contained in 'the fcriptures, is called his holy ccraenant (t). We fee then how the fcriptures fet forth the holinefs of God : And he muft needs be holy, 1. Becaufe of the infinite perfection of his nature. Holinefs is a perfection in the crea- ture > therefore it muft be eminently and infinitely in an in- finitely perfect Being- Yea, it is an excellency which ought to be in every intellectual being. 2 Becaufe of his perfect blelTednefs. Holinefs and blelTednefs are infeparable. An unholy man can never be blelTed, though he were in heaven itfelf. So God could not be bieffed, if he were not holy. Yea, his blelTednefs confifts much in his perfect purity. Hence the gofpel, wherein his holinefs is fignally discovered, is called the glorious go/pel of the bieffed God («). 3. God hath made creatures holy ; therefore he himfelf mull be much more holy. The holinefs of angels and men fprings from him. He is the Lord that fanclifies us (x) : Therefore it mull be eminently and infinitely in himfelf. Can the fountain be muddy, when the fprings are pure ? Surely the fountain of all holinefs mufl it- felf be mod pure. 4. £ven the Heathens have been led, by nature's light, to own this perfection of the divine nature. Hence they aflerted that virtue was an imitation of God, and that a virtuous man bore a refemblance to God. And in re- gard of that efleem which they had for their gods, they called them holy gods(y). One calls God the undefiled Governor of the world\. And a Heathen philofopher % called holinefs the leauty of the Divine Ejfence ; and faid, that God was not fo happy by an eternity of life t as by an excellency of virtue. Before I leave this head, I (hall add two obfervations upon the holinefs of God, taken from the holy fcriptures. Obf, 1. Holinefs is a chief and fuper-eminent perfection of Godi {q) Pfal. xxix. 2. (r) Ifa. Iviii. 13. (j) Jonah ii. 4, 7. (/) 2 Tim. iii. 15 Rom. vii. 12. Luke i. 72. (u) l Tiru. i. jfi% ,(;.-) Lev. xx. 8. {y) Dan. iv. 8, 9. t 'Avc*^ ty-ucji* Produs. t Plutarcfc. Of the Holinefs of God. 245 God ; that wherein the divine excellency doth chiefly confift. Therefore it is the moft frequent epithet given to his name in fcripture. We never read mighty name, or wife name ; but frequently, holy name. This is his greateft title of honour ; that wherein the divine Majefty is moft illuftrious. " The holinefs of God is his glory and beauty* Therefore he is faid to be glorious in holinefs (z). He is mighty in power, and rich in grace, but glorious in holinefs. It renders him glorious in himfelf, and glorious to all that underftand what holinefs is. It is the moft beautiful perfection of God. Power is his arm ; omnifcience, his eye ; mercy, his bowels ; grace, his riches ; but holinefs is his beauty. Hence \\ is faid, They praifed the beauty of holinefs (a). Therefore, the holinefs of God is the attribute that he delights moft to honour : He will have the mouths of angels and faints filled with the praifes of it. The feraphims, and the^c^r beafls^ praife his holinefs, faying, Holy> holyt holy (£). We do not find any other attribute fo often re- peated : It is never faid, Wife, "wife, wife ; or Merciful, merci"- fulf merciful. Hence it is alfo that God fingles out this attri- bute to fwear by, as if he were more concerned for the honour of it, than of all the reft : Once have Ifworn by my holinefs ', that I will fist lie unto David (c). He lays his holinefs in pawn for the accomplifhment of his promife, as the attribute moft dear to him. Obf 2- Holinefs is fo neceflary a perfection of God, that his other perfections would be none without it. It is the luftre and beauty of all the other perfe&ions of his nature. His power or arm is holy. His truth or promife is an holy pro- mife. His name, which fignifies all his attributes in conjunc- tion, is a holy name (d). A vein of holinefs runs through his whole name. So, his wifdom is a holy wifdom; his juftice a holy juftice; his patience a holy patience. All would be uncomely, without holinefs to adorn them. Without holi- nefs *, his wifdom would be fubtilty, his juftice cruelty, his fovereignty tyranny, his mercy foolifh pity, his forbearance an indulgence to fin, and his wrath madnefs. Though we conceive him infinite in his being, wifdom, power; yet if we conceive him deftitute of holinefs, we conceive him but an infinite monfter, which is worfe than to deny his being. &econdt I proceed to (hew, what the holinefs of God is, or, what is the nature of this divine perfection. I (hall endea- vour to explain this both negatively and pofitively. Negatively. (z) Exod. xv. 11. (a) 2 Chron. xx. 21. (b) Ifa. vi. 3. Rev. *iv. S. (c; Pfal. lxxxix. 35. (d) Ifa. Hi. 10. PfaL cv. 42. andcui. i, * Mr. Scudder. 246 Of the Holinefs of God. Negatively. The holinefs of God is his perfect freedom from ail fpot and blemifh. In this refpect his holin< fs is called his purity. Holinefs implies a freedom from fin and defilement : The Greek word which fignifies hoiy f, is de- rived from a privative particle J, and a word which fignifies earth J ; and fo it denotes one in whpm there is no earth> no pollution. So, God is holy, that is, he is perfectly free from all impurity and contagion. He is without iniquity ,- and there is no unrighteoufnefs in him. As with him there is nofiadow of turning (e) ; fo in him there is no (hadow of evil. Hence, he is cailed lights as impurity is called darhiefs : God is light , and in him is no darhiefs at all (/). He is a pure and unmixed light, without the leaft mote of darknefs. Pofttively. God's holinefs is the perfect rectitude and in- tegrity of the divine eflence, whereby in all that he doth, be acts like himfelf, and for himfelf, delighting in whatever is a- greeable to his will and nature, and abhorring whatever is contrary thereunto. According to this defcription, God's holinefs may be con- fidered, i. With refpect to himfelf. 2. With refpect to the creatures. 1. With refpect to himfelf. And fo his holinefs includes his acting like himfelf and for himfelf. (1.) His acting in all things like himfelf, in a becoming- nefs to his excellent being and glorious perfections. Created holinefs is but a refemblance of God's holinefs. Now, cre- ated holinefs lies in a conformity to the law and will of God as the rule : But God is a rule or law unto himfelf, there be- ing no eternal reafons of good and evil beyond God : There- fore his holinefs lies in a conformity to himfelf. He con- forms to his own eflence ; doth all eongruoully to his own excellency; acts always like himfelf; whatever he doth, he doth in fuch a manner as becomes him. All his decrees and difpenfations are congruous to the glorious perfections of his nature : They are fuch as are worthy of and becoming fuch a Being, a felf-exiftent, felf-fufficient, independent, unchange- able, infinitely wife, and infinitely blefied Being. Hence it is that no fpot, no indecency or irregularity, can poflibly hap- pen to him. He cannot do evil through ignorance, becaufe of his infinite knowledge ; nor through weaknefs, becaufe of his infinite power ; nor through malice, becaufe of his infinite rectitude; he can neither will nor do any thing incongruous to [e) Deut. xxxii, 4 Pfal xcii. 15. James i. 1 7. (/) 1 Join i. 5, Of the Holtnefs of God. 34* to himfelf. He cannot lie, or repent, or deny himfelf. He would hate himfelf, if in any thing he a£ted contrary to his glorious perfections, becaufe then he would difagree with himfeif. Nothing pleafeth him, nothing is a&ed by him, but what is becoming the infinite excellency of his nature. (2). His acting in all things for himfelf, for his own glory. His g'ory is the end of all his works ; for of him, and through hiniy and to him are all things He is Alpha and Omega , the Beginning and the Endings the Firjl and the Lajl (g). As he is the firft principle of all things, fo he muft be the laft end of then*. His holinefs requires that all his works fhould return and give glory to their original This is the glorious excel- lency of his nature, that he doth all things for himfelf, for his own glory. In this refpect his holinefs is tranfcendent above the holinefs of all creatures. Self-feeking in creatures is monftrous and incongruous. For men to feek their own glory, is not glory, but rather matter of fhame : But for God to feek his own glory, is his eminent excellency ; it is indeed his glory, becaufe he is, and there is none elfe. To do all things for one's felf, which in man is idolatry, is true fan&ity in him. It is his royal prerogative, a peculiar right of the Deity, to be his own end, and to aft for his own glory. SERMON XXIX. 2. y^l QD's holinefs may be considered with refpe£r. to the \JT creatures : And fo it includes thefe two things. (1 .) His infinite love to and delight in what is agreeable to his nature and will. Holinefs in the creature is a likenefs to God * therefore it is called godlinefs or God-likenefs. Created holinefs is a participation of the divine nature (a): It is God's image in the reafonable creature. More of the glory and beauty of God (nines forth in it than in all the world befides. Now, the holy One, who loves himfelf, muft needs love fo excellent a picture of his own holinefs : The righteous Lord loveth righteoufnefs ; his countenance doth behold the upright (b). God would not be holy, if he did not love holinefs in the crea- tures. As he loves himfelf, fo he cannot but ardently love whatever hath any ft amp or image of his own nature upon it. (2.) His infinite hatred and abhorrence of whatever is con- trary to his holy will and nature ; and that is nothing elfe but fin. Sin is moft oppoilte and contrary to God, to his being, to (g) Rom. xi. 36. Rev. i. 8, 17. (a) 2 Pet. i. 4. Eph. iv. 24. (£) Hal, xi. 7. 24$ Of the Holinefs of God. to his nature, and to all his glorious perfections. It is againfo his honour and intereft : It is a contempt of his authority, a denial of his Sovereignty, and a difgrace to his holinefs. There is enmity againjl God (c) in the very nature of it. It ftrikes at his very being, in the nature of the thing, though not always in the intention of the (inner. Therefore he hates it with a perfect hatred. Sin is that abominable thing which he hates. He is not a God that hath pleafure in ivicked- nefs id). The expreffion is figurative : More is implied than is expreffed. God hath no pleafure in fm ; that is, he is highly difpleafed with it ; he hates and abhors it : As the pfalmift declares, Thau loveft righteoufnefsy and hateft ivicked- nefs (e). His hatred of fin is as eflential to him, as his love of righteoufnefs. He is of purer eyes than to behold evily and cannot look on iniquity (/). As when we hate and abhor a thing, we turn away our eyes from it, and cannot endure to look upon it : So, fin is fo hateful to God, that the purity of his holy nature is avcrfe from beholding it. But what is hatred of fin, as it is attributed to God ? If we confider hatred as it in us, a paffion of the foul, fo it is not in God ; the abfolute perfection of his nature excludes it. But pofitively, God's hatred of fin is the perfect averfion of his holy will and nature to all fin, as contrary to himfelf. This averfion is without any perturbation in God, fuch as ufeth to be in us when we hate any thing ; and is nothing elfe but the holy will and nature of God averfe to fin. This averfion is his very nature. The effecl: thereof is, his purfuing, pu- nifhing, deftroying, and abolifhing fin, and fuch other things as hatred in us prompts us to. From what is faid, thefe things are evident concerning God's hatred of fin. I. God cannot but hate fin. It is his very nature. He cannot look on iniquity [g). He cannot but have an utter averfion to it, as contrary to his nature and will. If he did not hate fin, he muft needs hate himfelf, and be an enemy to his own nature. His hatred of fin is eflential to him, and neceflary ; not by a brutifli neceflity, fuch as is in brute creatures, who avoid, by a natural inftincT:, what is dif- agreeable to their natures ; but by a free neceflVty, arifing from the perfect knowledge he hath of the malignity of fin, and the contrariety of it to his being, to his nature, and to all his glorious perfections. 2. God hates fin moil vehe- mently (c) Rom. viii. 7. (d) Jer. xliv. 4. Pfal. v. 4, (), as the word may be rendered : As the higheft heaven is called the heaven of heavens, becaufe it cow- tains all the other heavens within its circle ; fo God is the holy, of holies, as he contains in himfelf the holinefs of all creatures put together. Particularly, there is none holy as the Lord, becaufe, 1. He is necelTarily holy. He is as necelTarily holy as he is neceiTari- ly God. Not only he 'will not, but cannot look on iniquity (q). His holinefs is not only an acl: of his will, but belongeth to his nature. "What is .Moral and good in its own nature is ne- celTarily willed by him ; fo that he cannot choofe to do any thing that is evil. His will is his rule, and his eflence is his law ; therefore his actions are necelTarily holy. But though he be necelTarily holy, yet he is not fo by a fimple necefiity, as the fun flaines, and the fire bums ; but by a free necefiity. He is not compelled to it, but inclined from the infinite per- fection of his own nature *. 2. He is elTentially holy. He is holy by his eflence, Holi- nefs is the efTential glory of his nature. The eiTence of many angels continues, though their holinefs is loft : And though man loft his original holinefs, yet he ftill retains the eiTence of a man. But God's holinefs is efTential to his nature, and infeparable from it. Yea, it is his very eflence. It is but a quality and accident in the creature ; but it is the fubftancs of God. He is not only holy, but holinefs. Therefore, as he is {m\ Exod. xv. 11. (n) Job xv. 15. {0) I fa.- vi. 2. (p) Dan ix. 24. (q) Hab. i. 13. * Necejfe eft ei eadem placet -e, cui nifi optima placer c non pojfant : iWc ob hac minus liber ac potent eft, ip/e enim eft necefitat fua% Sen. Nat. Queft. i. Pracf. Of the Hclinefs of God. 25 1 is faid to fwear by him/elf; fo he is faid to fwear by his holi- nefs. His holinefs is himfeif. His eflence and holinefs are the fame (r). 3. He is perfectly and infinitely holy: Holy in thehigheft degree * -, holy without meafure ; holy above all meafure. The beft on earth are but holy in part j there is a mixture of fin in them. And though angels and glorified faints are made perfect in holinefs ; yet they are not abfolutely perfeft : though they are perfectly holy in their kind •, yet their holi- nefs is but finite and limited ; they do not love God fo much as he might be loved. But God's holinefs is abfolutely per- fect, and infinite : We cannot fet bounds and limits to it, faying, he is fo holy and no more : His holinefs is unbounded. 4. He is universally holy. He is holy, 1. In his name. So fays Mary, in her fong, Holy is his name (s). 2. In his na- ture. His eflence is pure and holy ; yea, his eflence is puri- ty, or, he is eflential purity. 3. In his word. Thefe are fre- quent adjuncts of it in fcripture, holy, pure, clean (t). 4. In his works. He is holy in all his decrees and administrations. Nothing is decreed by him, nothing is a£ted him, but what is becoming his holinefs. It is the life of all his decrees, and the brightnefs of all his actions. There is not the leaft imaginable ftain on any thing he hath done. None of his actions can difagree with his na- ture. Particularly, he is holy, (1). In his diipenfations of mercy. Therefore when God appears in a covenant garbf with a rainbow about his throne, his holinefs is celebrated with praife by the four beafts about the throne ; to fhew that all his a£b of mercy are free from any ftain («). (2.) la his difpenfations of judgment ; yea, in the moil terrible judgments. When God appeared to Ezekiel, from his loins even downward, there was as the appearance of fire (x), to figr nify his wrath againft the houfe of Judah : But at the fame time, from his loins even upward, there was as the appearance of brightnefs, or the colour of amber ; to (hew that he is holy in the mod fiery appearance. The fire wherewith he burns his enemies is a moft pure flame. Therefore, when God had ruined the Egyptian army in the Red-Sea, Mofes, as it were la an extafy, breaks out into a triumphant exprefiion of the divine (r) Ifa.lxiii. 15. and xlv. 23. Pfal. Ixxxix. 35. Amos iv. 2. * Superpurifimui, fays one. (j) kuke i. 49. (() 2 Tim. iii. 15. Pfal. cxix. 140. Pfal. xix. 9. (u) Rev. iv. 8; comp. with verfe 3, 5* (x) £zek, viii. 2. 2 £ 2 Of the Holinefs of God. divine holinefs: The fea covered them^ fays be; they fank as lead in the mighty waters. Then it follows : IVho is like thee, glorious in holinefs (y) ! (3 ) He is holy in his providence about finful actions. Though he permit, limit, order, and over- rule, many unholy perfons and actions ; yet in all he a£ts like himfelf. His holinefs is not defiled or ftained by the im- purity of any inftruments he ufeth. 5. He is originally holy. Others are made holy; but he is holy of himfelf ; he hath not his holinefs from any other. Again, others are made holy by derivation from him ; he is the original fpring of all holinefs in the creatures. He is the Lord that fanclfies us. The holinefs of men and angels is but a ray from the Father of lights ; It is a participation of the di- vine nature (z) It is by the influence of God that a^y of us are holy. Nothing can frame the heart to holinefs but the finger of God. 6. He is exemplarly holy : The example and pattern of all holinefs in the creature. The holinefs of men and angels is but a conformity to the pattern": But the holinefs of God is not framed or fafhioned according to a rule or pattern, but itfelf is the pattern- God did not take angels for his pattern in framing man, but his own holinefs. He made man after his image ; and that in holinefs and righteoitfnefs (a). There- fore, this is the perfection always fet out as the pattern of our actions Hence the apoftle exhorts, As he who hath called you is holy ; fo be ye holy in all manner of converfation : Becaufe it is written , Be ye holy> for J am holy (b). 7. He is unchangeably holy. The beft on earth may change to the worfe, may grow lefs holy ; and it is their duty to change to the better, to grow more holy, to go on to further degrees of holinefs, till they come to a perfecl man, to the meafure of the ftature of the fulnefs of Chrijt (c). But God is immutable in his holinefs : He cannot grow more holy than he is, becaufe he is infinitely holy ; nor lefs holy, be- caufe then he v/ould ceafe to be God. The blefied angels, though holy, yet are changeable in their own nature; their flandiug is due only to grace. Hence it is faid, He chargeth his angels with folly (d). The angelical nature, though it be pure, yet hath tome kind of folly in it, becaufe it is mutable. But the holinefs of God cannot be dimmed or dimimfhed. He (y) Exod, xv. 10, 11. (z) Lev. xx. 8. 2 Pet. I 4. (a) Gen. i. 26. Eph. iv. 24, ^J 1 Pet. i. 15, 16. (c) Eph, iv. 13. ' (J) Job iv. it. Of the Holinefs of God. 253 He is the Father of lights, with whom is no variablenefs, nei- ther fhadow of turning (e). He is ever equally, yea infinite- ly hcly. Fourth, I proceed to (hew wherein the holinefs of God is rnanifefted and difcovered. It is manifeft, 1. In his word. 2. In his works. 1. In his word. Hence it is called holy; the holy J crip- tures {f). And it is faid to be pure (g), and very pure {h). Particularly, the holinefs of God is difcovered, 1 . In the law. 2. In the gofpel. (1.) In the law. All the legal facriftces, wafhings, puri* fications, and fprinklings, were defigned to exprefs what an evil fin is, and how hateful and abominable to God. But the holinefs of God is moil remarkably exprefled in the moral law. Hence the law is faid to be holy. It is a tranfcript of the divine holinefs. The law is holy, u In its precepts. The commandment is holy (k). It requires exacl: and univerfal ho- linefs, in the whole man, in every faculty of the foul, and in every member of the body ; and this at all times, in all places, in all companies, in all conditions of life, and in every rela- tion wherein we ftand, in all manner of converfation (/), in eve- ry creek and turning of our lives. 2 In its prohibitions. It prohibits and condemns all impurity and filthinefs. It for- bids what is evil, and all that is evil, and only what is evil, and that at all times. It difcharges, not only finful words and actions, but all finful thoughts and motions of the heart. 3. In its threatenings. Thefe are declarations of the divine holinefs. His pure and holy nature is fo averfe to all fin, that he thunders againft it in a terrible manner. The word puts all fin to the fword, and ftrikes through the loins of finners great and fmall. The wrath of God is revealed from heaven a- gainji all ungodlinefs and unrighteoufnefs of men (m). We read of a worm that never dies, of a pit without a bottom, of a fire that ihall never be quenched, and of torments without end and eafe. (2.) In the gofpel. It was defigned to fet forth God's in^ finite holinefs and hatred of fin, and to recover loll elect fin- ners to their primitive purity and holinefs. The gofpel-co- venant is called a holy covenant («). And the promifes of the gofpel are holy promifes (0), They are defigned to promote and (e) James i. 17. (/") Rom. i 2. 2 Tim. ili. 15. (g) Prov. xxx. 5. (h) Ffai. cxix. 140. (/) Rom. vii. 12. (/-) Kom. vii. 12. (/) 1 Pet. i. 15. (;/;) Rom. i. 18. (;/) Dan. xi. 2b, 30. (0) Pfal cv. 42. 254 Of the Holinefs of God. and encourage true holinefs. So the apoftle would have us to improve them: Having therefore thefe promifesy fays he, let us cleanfe ourf elves from all filthinefs of the fefb and fpirit (p). By them v)e are made partakers of the divine nature (q). They are declarations of God's infinite love to, and delight in ho- linefs ; and are defigned to excite our love to it, and to allure us to the ftudy and practice of it. And all the promifes are fo warily laid down, that no impure or unholy perfon can lay claim to any of them. SERMON XXX. 2. TN his works. He is righteous in all his ways, and holy J_ in all his works (a). Particularly, the divine holinefs is manifeft, ( i .) In the creation of man. God made man upright (b). He made him after his image ; not only as he was a rational, but as he was a holy creature (c) : For the image of God in man confifts chiefly in this ; therefore the new man is faid to be treated after God in righteoufnefs and true holinefs (d). (2.) In his works of providence. As, 1. In the manifes- tations of his mercy, favour, and kindnefs to his people, who have a (lamp of his holinefs upon them. Hereby he manifefts his love to and delight in holinefs and holy perfons. There- fore, when the pfalmift bleffes God for all his benefits, he takes particular notice of this divine perfection. Blefs the Lord, 0 my foul) fays he, and all that is within me, blefs his holy ?iame(e). Intimating that God had manifefted his holinefs in his kind and merciful dealings with him. Particularly, God's giving gracious returns and anfwers to the prayers of his peo- ple is a fruit of his holinefs. Therefore, when the pfalmift had declared him to be holy in all his works, he gives this par* ticular inftance, The Lord is nigh unto all them that caH upon him (/). And Hannah, having had a favourable return to her prayer, celebrates this divme perfection in my text, There is none holy as the Lord. Again, the holinefs of God is mani- feft in delivering his people in trouble and danger, and in a- venging wrongs done to them. . Therefore, when God had delivered his people, and destroyed their enemies in the Red- Sea, Mofes praifes his holinefs: Who is like unto thee, O Lord, among/i the gods? who is like thee, glorious in holinefs ((*)/ ^in (/>) 2 Cor. vii. 1. (q) 2 Pet. i. 44 (a) Pfal. c>:lv. 17. (b) Eccl. vii. 29. (c) Gen. i. 26* (d) Eph. iv. 24. (e) Pfal. ciii i. (f) Pfal. cxlv. 17, 18. (g) E*od. xv. j i. Of the Holinefs of God. 25 £ In a word, all God'8 a£ls of love, mercy, and kindnefs to his people, are manifeftations of his holinefs. Hence it is a part of Mary's Song : He that is mighty hath done to me great things^ and holy is his name (h). 2. In his dreadful executions of judg- ment for fin. All the judgments fhowered down upon the heads of finners, fpring from God's holiness and hatred of fin. Ail the dreadful itorms and tempefts in the world, are blown up by it. All difeafes> wars, peftilences, famines, are de- figned to vindicate God's holinefs and hatred of fin. There- fore, when God had fmitten the two fons of Aaron for offer- ing ftrange fire, he fays, / will be fanclified in them that come nigh me, and before all the people I will be glorified (*'). He glo- rified himfelf, in declaring, by that act, before all the people, that he is a holy God, that cannot endure fin and difobedience. *More particularly, God's holinefs and hatred of fin is mani- feft, (1 .) In puniihing the angels that finned, v/ithout remedy. God Jpared them noty but cajl them down to hell (£). Though they were the nobleft part of the univerfe, glorious creatures, the favourites and courtiers of heaven; yet, when they finned, God would not fpare them. O, how hateful muft fin be to God, when, for one fin, thefe princes of creation^were pre- fently caft down to hell, without fo much as a thought o£ mercy for any one of them ? For they are referved in everlaft- ing chains , under darknefs, unto the Judgment of the great day (/). (2.) In the punifhments threatened and inflicled on man for his firft apoftacy. Man, in his firft (late, was God's great favourite •, God made the world for his ufe and fervice, made him after his own image, fet him in paradife, fubje&ed the creatures to him, made liim lord of the creation, admitted him to feliowfhip and communion with him ; yet he no fooner finned, but God ftript him of his glory and excellency, thruft him out of paradife, banimed him from his prefence, debar- red him from communion with him, and fentenced him and all his pofterity to mifery, death, and ruin. O the infinite and fpotlefs purity and holinefs of God ! (3.) In executing terrible and ftrange judgments upon finners. It was for fin that God brought a deluge of water upon the old world, and rained f hell out of heaven upon Sodom, and made the earth open her mouth and fwallcw upDathan and Abiram and their company ; and it was for fin that he brought terrible deftroy- ing judgments on Jerufalem- O how hateful muft fin be to God ! (4.) In wraping up and involving every thing belong- ing (h) Luke i. 49. (1) Lev. x. 3. (6) 2 Pet. 2. 4. (/) Jude 6. f Pluit gehennam & Cxh. Saurian. Lib. de provid. 25 6 Of the Helinefs of God. ing to finners in the fame judgment with themfelves. The very ground was curfedfor man's fake. And not only Achan himfelf, but his children, and cattle, and all that he had, were burnt and deftroyed together with himfelf (w). And, in the deftruction of Sodom, not only the grown finners, but their infants, their cattle, and all that they had, were deftroy- ed by fire from heaven. O how deteftable is fin unto Goct, and how contrary to his nature ! He turns a fruitful land into barrennefs, for the fins of them that dwell therein [n). (5 ) In punifhing fins feemingly fmall with great judgments. A mul- titude of angels, for one afpiring thought, as fome think, were thruft down to hell. Uzzah, a good man, was (truck dead for touching the ark. Yea, fifty thoufand of the Beth- ihemites were fmitten dead for but looking into the ark. We are apt to entertain flight thoughts of many fins ; but God hath fet forth fome as examples of his hatred and ab- horrence of fins feemingly fmall, for a warning to others, and a demonftration of his exact holinefs. (6 ) In bringing hea- vy afflictions upon his own people for fin. Even the fins of believers in Chrift do fometimes coil them dear here in this world. Though they are exempted from everlafting torments in hell, yet they are not fpared from the furnace of affliction here on earth. We have inftances of this in David, Solo- mon, Jonah, and other faints. Yea, fometimes, in this life, God punifheth fin more feverely in his own people than in other men. Mofes, for but /peaking unadvifedly with his lips (0), was excluded from Canaan, though many greater finners were fufFered to enter in. Such feverity toward his own peo- ple, is a plain demonftration, that he hates fin as fin, and not becaufe the worft men commit it. (7 ) In the horrors and terrors of awakened confciences for fin. O how infupportable are they ! J wounded fpirit who can bear (p) ? When God arms the finner's own thoughts againft him, and makes a guilty conscience purfue him, O what horrible fears are there of the wrath and vengeance of God ! Even a certain fearful Ink- ing for of judgment and fiery indignation (q). Who can conceive or expreis what the finner then feels in his own bofom ? O, how hateful and deteftable muft that be to God, for which he makes a man a Magor-mifiabib, fear round about, fo that wherever he goes, he carries a hell in his bofom ! (8 ) In Sentencing fo many millions of Adam's pofterity to everlaft- ing (m) Gen. iii. 17. Jofii. vli. 24, 25. (n) Pfal. cvii. 34. '-)) Pfal. cvi. 33, (/>) Prov. xviii. i£, {q) Heb. x, 27. Of the Holinefs of God. 257 ing torments for fin. That an infinitely good God, who is Goodnefs itfelf, and delights in mercy, mould adjudge fo many of his own creatures to the ev.:rlafting pains and tor- ments of hell : Certainly this mult be for fomething infinite- ly detefted and abhorred by him. (3.) In our redemption by the death and fufferings of Chrift. And, firft, In our redemption by Chrift, it appears what a love God hath to holinefs, and what a value he puts upon a (lamp and imprefs of his holinefs in the creature, feeing he did fo much for the recovery thereof when it was loft. He hath been at vaft expence about this. He fent his only begotten Son, in the likenefs of finful flefh, to be a rare pattern of ho- linefs, yea, to bleed and die upon a crofs, and to fufFer divine wrath, that it might be revived in the fouls of men. O what a high delight and pleafure muft he take in holinefs, when he hath been at fuch vaft expence to have it recovered in an elect company ! Second, In our redemption by Chrift God's hatred of fin is molt confpicuous. All the demonftrations that ever God gave of his hatred of fin, were nothing in com- parifon of this. Neither all the vials of judgment that God hath poured out in the world, nor the roarings of the damn- ed in hell, nor the irreverfible fentence pronounced againft the fallen angels, do afford fuch a demonftration of the di- vine holinefs and hatred of fin, as the death and fufferings of Chrift. Confider, 1. The infinite worth and dignity of his perfon. Though he was God over all, blejfed for ever ; though he was the brightnefs of the Father's glory , and the expre/s image of his per/on (r) ,- yet he muft become a curfe, and bleed to death for fin. Did ever fin appear fo hateful to God as here ? To demonftrate God's infinite holinefs and hatred of fin, he would have the moft glorious and excellent perfon in heaven and earth to fufFer for it. 2. Confider how dear he was to the Father. He was his only begotten Sony his well beloved Scn% nuho lay in his bofom> as dear to God as himfelf, and the object of his delight from everlafting (j). Yet as dear as he was to God, he would not and could not /pare him when he flood charged with our fins {t) 3. Confider the greatnefs of his fufferings. What he fuffered in his body was very grievous. His back was mangled with ftripes, his head pricked with thorns, his body nailed to the crofs, his fide pierced with a fpear ; his death was a bloody, painful, fhameful, and curfed Vol. I. N°. 3. ' Kk death. (r) Rom. ix. 5. Heb. I 3. (/) John i. iS. Col, i. 13. Prov. via. 30. (/) Rom. viii. 32. 2$3 Of the Holinefs of God. death. But what was all this to what he differed In his foul r O the agonies of his foul under the wrath of God due to fin! It was fo hateful to Qod, that nothing could expiate it, or fatisfy for it, but the death and foul-agonies of his own dear Son. 4. Coniider the caufe of his fufferings : Not any fin of his own, for he had none, being holy, harmlefs, undefiled,fcpa- r ate from finners («). He was made fin only by a voluntary fufception, by taking our fins upon him. Though they were only imputed to him, yet God would not fpare him. So that in nothing is the divine holinefs and hatred of fin fo manifeft, as in the fufferings of his own dear Son. This was a greater demonftration thereof, than if all men and angels had furTered eternally for fin in hell-fire. (4.) In the application of Ch rift's purchafed redemption. We muft be effectually called, juflified, and fan£lified: In all which God hath difplayed and manifefted the holinefs of his nature. His holinefs is manifeft, 1. In our effectual calling. In the day of his power upon the heart, he appears in the beau- ties of holinefs (x j. So much is intimated in that expreilion, He who hath called you is holy. Believers -are called to be faints, and called unto holinefs. Hence their calling is faid to be an holy calling [y). 2. In our j unification. For we are juflified before God, not on the account of any righteoufnefs of our own, but on the account of the righteoufnefs of Chrift. This manifefts the infinite purity and holinefs of the divine nature. We can find no acceptance with God on the ac- count of our own righteoufnefs, becaufe it is imperfect, and ftained and polluted with fin. There muft be a perfect and unfpotted righteoufnefs to fuit the holinefs of God ; and only the righteoufnefs of Chrift is fuch. Hence the faints depre- cate God's entering into judgment with them. Enter not in- to judgment with thy fervant : For in thy fight JIj all no ?}tan living he juflified (s), vis. By his own righteoufnefs. There muft be a righteoufnefs that may endure the eyes of his holinefs. Who is able to fland before this holy Lord God (a) ! Such guilty finners as we are, cannot ftand before him but in the perfect righteoufnefs of a Mediator. Again, we are juflified by faith, to wit, mediately and inftrumentally : It is by faith we lay hold on Chrift and his righteoufnefs. Herein is the divine purity and holinefs manifeft, that he hath chofen faith to this office, a grace that purifies the heart , and works by love [b). 3. In («) Heb. vii. 26. (x) Pfal. ex. 3. (y) 1 Pet. i. 15. Rom. u 7. 1 Cor. i. 2. 1 ThefT. iv. 7. 2 Tim. i. 9. (2) PfaUcxliii. 2. (a) i Sam. vi. 20. \Jb) Aclsxvt 9, Gal. v. 6. Of the Holinefs of God. 259 In our fan&ification. There is not only a relative, but a real change, whereby we are made partakers of the divine nature^ and renewed after the image of God (c). And if we be renew- ed according to his image, it muft be according to his holi- nefs : For the new man is created after God (that is, after the image of God) in righteoufnefs and true holinefs (d). So that our fan&ification is a beam from the holinefs of God He; therein ftamps his image, his holinefs upon us. The law in the heart is an extract of his holinefs. Therefore our Lord addreffes himfelf to the Father under the title of Holy Father, for the fanclification of his people : Holy Father, fanclify them through thy truth {e). This is the proper fountain whence our holinefs fprings. Fifthly, Follows the application of this doctrine. Ufe 1. For inftruction, in divers particulars. Inftr. 1 . We may hence be inftructed about the great evil of fin. It is againft the divine holinefs ; fo that it is not only contrary to our interefts, but to the very nature of God. All fin aims in general at the being of God, but efpecially at the holinefs of his being. Some fins are more directly againft one divine perfection, and fome againft another *, but all fins agree together in their enmity againft the holinefs of God, which is the peculiar glory of the Deity. Hence, when Sen- nacherib's fin is aggravated, the Holy Spirit takes the rife from this perfection : Againft whom haft thou exalted thy voice, and lifted up thine eyes on high ? Even againft the holy One oflfrael ( f). And God cannot but hate that which is directly oppofite to the glory of his nature, and the luftre and varnifh of all his other perfections. Now, what a horrid evil muft that be, that is fo contrary to the nature of God, that it is infinitely detefted and abhorred by him ! Oh, how little of the evil of fin is feen or underftood even by the beft of men ! Inftr. 2. We may hence difcover the great excellency of true gofpel holinefs. Holinefs is the glory and beauty of God; therefore it muft be the glory of men and women, that which makes them truly glorious. In this refpect, the King's daugh- ter is faid to be all glorious within (g). It is the glory of all the Lord's people, that they are a holy people. The church is glorious, becaufe the is holy. Chxiii fundi fie s and clcanfes it9 that he may prefent it to himfelf a glorious church (£) This is the (c) 2 Pet. i. 4. Col. Hi. 10. (d) Eph. iv. 24. Col. iii. ic. (e) John xvii. n, 17. (/J 2 Kings &i*» 2 2. (g) Pfal. sift 13. \h) Eph. t. 26, 27. 2 60 Of the Holinefs of God. the image of God in the rational creature. The more holy, the more like God. This is our chief excellency Likenefs to God in holinefs was man's original glory and happinefs ; and wherein lies the excellency of angels above devils, but in their holinefs ? Holinefs hath a felf-evidencing excellency in it. There is fuch a beauty and majefty in it, as commands an acknowledgment of it from the confciences of all forts of knowing men. Your true honour before God lies not in the outward pomp and fplendor of your condition, but in true holinefs. Inflr. 3 . It follows from this doctrine, that God cannot be the author of fin. As it were horrid blafphemy once to imagine him to be the author of it •, fo it cannot be conceived how he fhould be the author of that which is contrary to his own ho- linefs, and is infinitely detefted and abhorred by him, He cannot be the author of fin, i. By giving any encouragement to it : For bow can he encourage any to that, which he cannot look upon without an infinite deteilation ? Nor, 2. By inclin- ing the heart to the practice of it : For how can he incline men to that which is fo contrary to hirnfelf, and which the excel- lency of his own nature obliges him eternally to abhor. Nor, 3. By enticing or foliciting men to the practice of it: For though God fometimes tempt men, by way of trial, to try their obedience, as he did Abraham ; yet hctempteth no mant by way of fedu£Hon (i). So that God cannot be the author of fin. We may fooner imagine that darknefs (hall be the ofT- fpring of a fun-beam, than that a holy God can be the author of that which is contrary to his nature. The apoftle abomi- nates any fuch thought : Is there unrighteoufnefs with God ? God forbid. He is a God of truth, and without iniquity (k). Men are evil only by their own fault. The corruption of our own natures is that which principally inclines us to evil. So the apoftle tells us, Every man is tempted, ivhen he is drawn away of his own iifl and enticed (/). Sin knows no mother but our own hearts. The root is in ourfelves. True it is, God hath a providence in and about finful ac- tions, elfe they could never be committed ; for in him we live, and move, and have our being [m). If he did not uphold us in being and working, we could do nothing. Yet he cannot be conceived to be the author or proper caufe of the obliquity that is in finful adlions, His providence is cenverfant about fin, (/) Gen. xxii. 1. James i 13. (k) Rora.ix. l|. Dcut. xxxii.4. (/J Jsniu. i. \±. [m) Acts xvii. 38. Of the Holinefs of God. 26 1 fin, without fin. The bare a&ion, confidered as fuch, is from God ; but the obliquity or deordination of that action is from the firmer himfelf. And although a holy and jnft God doth fometimes tryft men with fuch providences, obje&s, and oc- cafions, as prove a fnare unto them ; yet thefe providences and objects are in tbemfelves good, and prove a fnare to fin- ners only through their own corruption. SERMON XXXI. BUT here occurs a confiderable difficulty. If fin be fo contrary to the holinefs of God, that it is infinitely de- teited and abhorred by him, why then doth he permit fin ? What I have to fay, in anfwer to this, (hall be under thefe three heads. 1. It is certain that God doth permit fin. The apoftle plainly tells us, that God, in times paft fuffered all nations to lualk in their own ways (a). If he did not permit fin, then it had never been, nor could it be committed by any creature ; unlefs we fuppofe the creature to be more powerful than God, which were blafphemous. God could have prevented the revolt of angels, and the fall of man, if he had pleafed. It is then plain and evident that God doth permit fin. And his permitting it is not a naked permiflion, but fuch as is attend- ed with the certainty of the event •, feeing the execution of God's decree, about the falvation of fome loft finners> through a Mediator, depended upon it. 2. Yet there is no inconfiftency between God's holinefs or hatred of fin, and his permiflion of it. 1 Becaufe it is not a moral permiflion, allowing men to fin, if they pleafe. In- deed this had been an indulgence to fin, and fo had made it lawful or indifferent : And confequently fuch a moral per- milTion had been a blot upon the holinefs of God. 2. God's permitting fin is not (o much an action of God, as a fufpen- fion of his influence, and the not exerting that efficacy which might have hindered fin, as appears from what the Lord fays to Abimeiech concerning Sarah, / withheld thee ffpm finning agabift me ,• therefore fuffered I thee not to touch her {b). 5o that God's permitting fin is nothing elfe but his not withhold- ing men from fin, or his denying them that help and grace which would certainly have prevented it. But then, 3. Confider, God was under no obligation to prevent the com- mifiion of fin. Indeed, our forbearing to do that which may {a) Ada xiv. 16. (b) Gen. xx. 6. 262 Of the Holinefs of God. may prevent fin, brings us under guilt; becaufe we are un- der an obligation to prevent it- But God was not bound. He was under no law. His fupreme and abfolute dominion and fovereignty exempts him from any fuch obligation. He is debtor to none. His help and grace is his own, to give or withhold it at his pleafure. Nothing in the nature of God could oblige him to hinder the entrance of fin into the world: Efpecially confidering, 4. That God doth not permit fin as fin, or barely for itfelf, but for a greater good, even his own glory : For he knows how to bring good out of fo great an evil, as well as light out of darknefe. Indeed, it cannot be imagined that an infinitely holy God mould permit fin, but for fome great and glorious end. Upon thefe grounds, I fay there is no inconfiftency between God's infinite hatred of fin, and his permiflion of it *. 3. God did permit fin, that he might have occafion of giving the greater demonftration of his holinefs and hatred of fin, both in finners themfelves, and in Chrift the blefTed fure- ty of cleft finners. If God had not permitted fin, there had been no occafion of manifefting his hatred of it, neither by dreadful executions of judgment on finners, in this lift and in the life to come, nor by the death and fuffe rings of his own dear Son. And yet, in the death and fufferings of Chrift, we have a far greater manifeftation of God's holinefs and hatred of fin, than his preventing it could be. Infir. 4. It follows from this doftrine that God cannot but punifh fin. His infinite holinefs and hatred of fin doth necefla- rily infer the punifhment of it. It is as much contrary to his na- ture not to punifh fin, as it is contrary to his nature not to hate it : So that there is an infeparable connection between God's hating the fin and punifhing the (inner that lives and goes on in it. Hence the pfalmift infers God's punifhing finners from his hatred of them : But the wicked, fays he, and him that loveth violence his foul hateth : And then it follows : Upon the ivicked he Jhall rain J, hares, fire and brimfione, and an horrible iempejl (c). It is true, God in punifhing fin, is to be con- fidered as a rational agent, afting rationally and wifely j and (o he fametimes exerts his patience, in forbearing punifh- ment * Nee dubitandum e/i Deum facere bene, etiarn Jinendo fieri qua ■- cunqus 7nale Nam nifii ejfet hoc bonum, ut ejfent & mala, nutlo tuodo ejjl' finer eritur ab ovuiipjtente fcno. Aug. Enchirid. Cap. 96. (e) J?fal.- xi, 5, 6. Of the Holinefs of God. 26 j ment for a time, for holy and wife ends : Yet fuch is God's hatred of fin, that he muft needs punifh it, fooneror later. We could not certainly know how hateful fin is to God, if he did not manifeft his hatred of it •, and his hatred of fin could not be manifefted without punifhing it. Threatenings would be but vain afFrightments, if never put in execution. Seeing fin is fo contrary to the nature of God, he would violate his own nature, and feem to be out of love with his glory, if he did not punifh it Again, feeing God is fo holy that he cannot but hate fin, therefore he cannot but debar fuch as live in it from ^communion with him ; and that is the greateft of all punifh- ments : This will be further clear from what follows. Injtr. 5 . It follows from this dodlrine, that God can have no gracious communion with unholy finners. For, what fellow- JJjip hath righteoufnefs with unrighteoufnefs ? And what communion hath light with darknefs, &c [d). How is it pofiible that an infinitely holy God mould embrace impure finners that are not warned from their filthinefs ? How can there be any de- lightful communion between them that are of contrary na- tures ? God will not give impure finners one good look: For he is of purer eyes than to behold evil, and cannot look on iniqui- ty (e). Likenefs is the ground of communion : But what likenefs is there between an infinitely holy God and a pol- luted creature ? But more to this purpofe afterward. Inflr. 6. From this doctrine it appears that there is no com- ing to God without a mediator. Our God is a confumingfre(/)9 and we are, by reafon of fin, as ftubble full dry ; he is infinitely holy, and we are vile polluted creatures : So that we can have no accefs to him, or communion with him, on our own ac- count O, Who can (land before this holy Lord God (g) ! There is no ftanding before him without a mediator. The fpots and blemifhes in our beft duties cannot be hid from the eyes of his holinefs. He cannot accept of a righteoufnefs lower than that which bears fome fuitablenefs to the holinefs of his nature: But even our higheft obedience and beft righteoufnefs doth not, in any degree, fuit the divine holinefs ; therefore it can- not challenge any acceptance with God. The righteoufnefs of Chrifl being the righteoufnefs of God, a perfect and uiv> fpotted righteoufnefs, is that alone wherein the holinefs of God can acquiefce, Injlr. 7. Is God infinitely and necefTarily holy, fo that he cannot (d) 2 Cor. vi. 14. (e) Hab. i. 13. (/) Heb. xii. 29. (g) 1 Sam. vi, 20. 264 Of the Holinefs of God. cannot but bate fin ? Then how admirable is the patience of God toward this land, and the generation wherein we live ! His patience will appear wonderful, if we confider thefe two things. i. Confider how much fin aboundeth. Alas, ail kinds of fin abound amongft all ranks and degrees of perfons : And fins of a hainous nature ; fuch fins as bid God a defiance. O what contempt of God ? What blafphemies of him ? What reproaches of his majefty ? Such abominations abound as dare God to his face ; fcarlet and crimfon (ins, doubie-dyed abo- minations. What horrid blafphemies, hideous oaths, vile a- dulteries, cruel oppreffions, contempt of religion, and grofs profanation of the Lord's Day ? And add to ail thefe, the in- gratitude, pride, and worldlinefs, of fuch as are more eminent for a profeflion of religion. And all thefe are committed un- der a clear gofpel-light, after fignal mercies and deliverances, againft the moft foiemn covenant-engagements, perfonai and national, and againft manifold rebukes and warnings i'rom the word and providences of God. And, alas, how much are thefe fins multiplied ? Who can* compute the num- ber of fins one profane wretch is guilty of ? But what are thefe to the fins of a whole city ? And what are the fins of a whole city to the fins of the whole nation ? Who can com- pute the number of fins that Scotland is guilty of in one day ? But what are thefe to the fins that have been committed for a great many years paft ? Oh, we are a people loaded with ini- quity. 2 Confider God's infinite holinefs and hatred of our fins. He hates them as being contrary to his nature, to his holinefs ; and he hates them with a perfect and infinite hatred. Yea, he hates our fins, as what invade him in all his attributes. He hates them infinitely more than all the men on earth and all the angels and faints in heaven can do. He is prejfed under us9 as a cart is prejfed that is full of fl eaves (h). Y et he hath for many years forborn the execution of deferved wrath. O what matter of admiration is here ! His holinefs renders his pati- ence the more aftonifhing. O the riches of his forbearance toward us ! Admire it, and adore it, and blefs and praife God for it ; and take heed of abufing it, by taking liberty to go on in fin becaufe of it. Such an aftonilhing patience, if abufed, will render our jugdment very fevere. life 2. For reproof. To fuch as injure or wrong the holi- nefs of God. This is done, i. Do&rinally. 2. Practically. (b) Amos ii. 13. Of the Holinefs of God. 265 Firft, 0o£lrmally. The holinefs of God is Injured, 1. By the opinion of venial fins. The papifts diftinguifh fins into venial and mortal fins. By mortal fins, they under- ftand fuch fins as deferve eternal death. But venial fins, fay they, are a lighter fort of fins, that do in their own nature rather deferve a pardon than punifhment ; or if they be pu- niflied, yet they hold that they do not deferve eternal, but only temporal punifhment. But it argues very mean thoughts of God, and a great contempt of his holinefs, not to look on the leaft fin agamft him as infinitely hainous. And that dif- tincYion of venial and mortal fins is contrary to fcripture. The apoftle tells us, The wages of fin is death (z). He fays not, the wages of this, or that, or the other fin, but offn> indefinite- ly ; that is, of allfn% of every thing that hath the nature of fin, is death ; that is, eternal death, as is clear from the op- pofite claufe of the verfe, But the gift of God is eternal life. 2. By afcribing merit to good works. The papifts plead that the good Works of believers are meritorious of eternal life. Herein they imitate the corrupt Jews of old, who mingled an opinion of merit with their facrifices, as though they did by thefe make a fufEcient compenfatiort to that infinite holinefs they had offended. But fuch an opinion argues very corrupt and unworthy notions of the holinefs of God. Our beft works are fo imperfect, fo ftained and polluted with fin, that the eye of God's holinefs cannot look on them, confider- ed in themfelves ; fo that nothing we do could be accepted, were it not for the blefled Mediator. To think that out polluted duties can fo fuit the holinefs of his nature, as that on the account of them we can obtain eternal life, is to vilify, yea, blafpheme the holinefs of God. q. By certain blafphemous titles given to the pope. He 13 ftiled by thofe of the Romifh church, triofl holy, and his holi- nefs. And the pope doth proudly arrogate thefe titles to himfelf. But it is God's peculiar excellency, that he is fu- perlatively holy •, holy beyond all compare, and effential- ly holy ; fo that thefe titles, mojl holy, and his holinefs t are proper to him alone, and therefore cannot, without blafphemy, be given to any creature. And the pope, by arrogating fuch titles to himfelf, doth plainly fhew that he is that antichrift, who exaketh him ft 'If above all that is called God, or that is worfl/ipped ; fo that he, as Godtfitteth in the tern- pie ofGcd, Jhew'ing himfelf that he is God (£). When fuch titles Vol. I. N°. 3. LI as (/} Rom vi. 23. ' (*) 3 ThelT. ii. 4. 166 Of the Holinefs of God. as arc proper to the divine holinefs, are attributed to poor vile contemptible creatures, yea, to profane and wicked creatures, fuch as many of the popes have been ; this is to difgrace the holinefs of God, and to pour contempt upon it. Second^ Practically, the holinefs of God is injured or wronged, even by too many profeifed proteltants ; and that divers ways. i. By mens' entertaining bafe and unworthy imaginations of God, as if he approved of their wicked and finful courfe. Men are naturally apt to frame in their imagination, a God that winks or fmiles at their abominations, and to think him fuch an one as themfelves are. God chargeth the wicked with this, Thou thoughteft that I was altogether fuch an one as thyflfil), The caufes of this may be, i. Mifintevpreting divine pati- ence. When God keeps flence, and endures finaers with much long-fuffering, they take occafton from this to think he is fuch an one as themfelves {m) They transform God into an idol after their own fancy. Though God threaten them for fin, yet they imagine that he doth it only to fright their.. They interpret his patience as if it were a confent to their crimes, as if he did thereby grant an indemnity and indul- gence to iiu. 2- Natural atheifm. Men naturally contemn all fenfe of a Deity, and would raze all conscience and rever- ence of God out of their hearts. So the pfalmift tells us, The fool hath faid in his heart , there is no God (;j). This root of natural atheifm fprings up in foolifh imaginations and con- ceits of God. 3. Love to fin. This is deeply rooted in our natures. Men naturally affect a liberty to fin, and therefore are apt to entertain fuch conceits of God as may encourage them in it. They are naturally prone to conceive of God, not as he is, but as they would have him to be. But to entertain fuch unworthy imaginations of God is a woful evil. For, 1. It is a vilifying and debafi ng his ma- jefty. It is a (lamping the devil's image upon him ; an a- fcribing fuch qualities to him as would be a difgrace to any wife or good man. 2. It is worfe than idolatry. Grofs ido- laters, that change the glory of the incorruptible God into an image like to corruptible things, do not fin fo hainoufly, as they do who imagine God to be like one of their finful felves. Idolaters make him an earthly God, like an earthly creature : But thefe fancy him to be an impure and unholy God, like a wicked creature. 3. It is worfe than abfolute atheifm or a denial of God. When men imagine that God is not fo holy, that (/) Pfal 1. 21. (»/) Pfal. I. a 1. (») Pfal. m 1. Of the Holinefs of God. 267 that he doth not fo hate fin, or that he gives fome allowance or indulgence to it ; fuch imaginations are moil contrary to the nature of God : And it is not fo great an evil to think him net to be, as it is to think him fuch an one as is inconfiftent with his nature. As a noble author obferves *, " It would " be better to have no opinion of God at all, than fuch an *' opinion as is unworthy of him : For the one is unbelief, " the other is contumely." There is no wife man but would chufe rather to have his memory to perifh, than be account- ed infamous : So, better to be thought no God, than to be thought an impure and unholy God f. 4. This is the fourcs and fpring of all the wickednefs that is in the world. God chargeth the impieties of wicked men upon this fcore, that they thought him to be altogether fuch an one as themfelvcs (0). Men prefume upon God as if he were all goodnefs and mercy, and imagine that God is even like themfelves, that he hath as little hatred of fin as they have, and fo encourage themfelves to live and go on more fecurely in their own courfes. 2. By mens' charging their (ins upon God. The apofllo James diiTuades us from this evil : Let no man fay, ivhen he is iemptedy I am tempted of God (p). Many who will not fay fo with their mouths, fay it in their hearts. They entertain fuch imaginations. Now, wicked men cafl or charge their fins upon God not only more grofsly, when they imagine that Gcd tempts or folicits them to fin ; but alfo thefe ways. 1. By laying the blame on God's providence, in difpofmg of their condition and circumftances, and tryfting them with fuch objects and occafions as prove a fnare to them. So did Adam, when he was brought to trial immediately after the fall : For thus he pleads, The woman whom thou gaveft to be ivith me, fje gave me of the tree, and I did eat (q). As if he had faid, If I had been alone, it had been v/ell for me, I had been a happy man ftill; but thou wouldeft give me a woman, and lo, fhe hath tempted and ruined me. So, many plead their worldly diftra£tions and incumbrances, as an excufe for their neglec"! of duty; and that God hath brought them into fuch miferies, wants and diilreiTes, that they are forced to ufc fuch and fuch finful fhifts. But God brings miferies upon men, not to make them worfe, but to make them better ; at leaft it is * Bacon's Eflay. 17. f Malo de vie diet nullum ejfe Plutarchum, quammalum effe P!u- tarihum: De Deo male fenfire, quafk Dsum ejfe ncgare, pejus duco. Plutarch, (0) Ffal.l. 21. (/) James i. 13. (?) Gen. iii. 12. i68 Of the Holmefs of God. is fo in the tendency of the thing : And mens' outward con- dition, and the objects and occafions they meet with, are in themfelves good, and prove mares to them only through the corruption that is in their own hearts. So the apoftle tells us, that corruption is in the world through Lift (r). The caufe why men are covetous, fenfual, or effeminate, is not in gold, or wine, or women, but in their own corrupt affections 2. By afcribing their fins to God's not hindering them to (in, and not bellowing grace upon them to prevent it. Some finocrs will plead thus, We have ali the grace that God hath given us ; if he would give us more grace, we would be bet- ter men, and would not live as we do. Solomon tells us. The fcolijhnefs of man pervericth his luay^ and his heart fretteth againft the Lord (s) Wicked men pervert their way, and draw miferies on themfelves by their own folly, and then they fret and repine againft God, and quarrel with him, as if he were the caufe of their fin and mifery. But God is not bound to hinder men to fin, fo that his permiflion of it is not at all faulty. And he is not obliged to give them grace. His grace is his own, and he may do with his own what he pleafes. 3. By caftiug the blame upon God's decree 5 of which I may have occafion to fpeak in its proper place. S E ft M O N XXXII. BUT it may be enquired, whence is it that wicked men are fo apt to charge their fin upon God ? I affign thefe grounds or caufes of it. 1 . It arifeth from a natural inclination men have to clear and vindicate themfelves. Solomon tells us, All the ways of a man are clean in his c%un eyes (a). Men would be clear in their own thoughts, and are loth to think bafcly of themfelves and their practices : Hence it is that they feek ex- cufes for their fin, and transfer fin from themfelves upon o- thers-, and rather than fail, they fhift it over on God himfelf. 2. They do fp, that they may keep their fouls fecure, and fearlefs of wrath and punifhment. We ufe not to fear me;i that are as faulty as ourfelves, or are partners with us in fin. So, if wicked men can perfuade themfelves, that he who is to punifh fin is a partner with them in it, this relieves them from many terrors and horrors of confeience. 3. It arifeth from mens' natural enmity againft God. Men naturally hate God, are enemies to him and to his glory ; and (hew their. fpiie (r) 2 Pet, i. 4. (s) Prov. xix. 5. (,7) Prov. xvi, 2. Of the Holinefs of God, 269 fplte againft him, by profaning his glory, and making it feem vile in their own thoughts. Becaufe they cannot raze out the fenfe of a Deity in their hearts, therefore they would de- ftroy the dread and reverence of it, and for this end depreci- ate his being, and throw contempt upon his holinefs. But to charge your fin upon God is a very woful evil. It is a debating the majefty of God, yea, a blafpheming him, as if he could be the author of fin, or a partner with you in it. A greater affront cannot be offered to the infinite holinefs of God. It is horrid to conceive God to be a favourer of your iniquity : But it is much more horrid to aceufe him as acceffary to your guilt or a partner with you in fin. 3. The holinefs of God is injured, when men imagine to entice God to give way to their fins, or to profper them in fin. And men do fo divers ways. 1. By addrefling God to prof- per them in fome wicked defign. Solomon tells us, that wicked men fometimes facr if 'ce ivith an evil mind (b). Some- times they do it to gain the favour of God to fome evil pur- pofe. As when public feafts and prayers are appointed for fuccefs in unjuit wars : Like Balaam, who caufed ere£t, aU- tars, hoping to entice God, by many facrifices, to curfe his own people. 2. By pretences of religion. Sometimes, when wicked men have a wicked defign or enterprife in hand, they pretend religion, and take up a proftffion, and ufe fading and prayer, to draw God to a liking of their ways, and allure him to enter upon their fecret, and to be of their faction. 3. By praying for mercies and bleflings, with a defign to make ufe of them as infuuments of fin. The apoflle taxeth this, Te ajk amifsy fays he, that ye may confume it upon your lufls (c). Wicked men will fometimes pray for health and long life, that they may live in finful pleafures ; and for wealth, that they may fare delicioufly every day -, and for an eflate, that they may raife their name and family ; and for victory and fuccefs, that they may wreak their malice on their enemies. But it is a great evil for men to think of enticing God to give way to their tins, or to profper them in fin. For, 1. It is utterly vain. For God is not tempted to evil (d). He is above the reach and power of any temptation. What a foolifh thing is it, to imagine that you can engage a God of infinite holinefs to fa- vour you in any evil defign ? Sin cannot have one good look from him (e). 2. It is horridly blafphemous to imagine that an infinitely holy Majefty can efpoufe unjuft pra&icesj or make (£) Prov. xxi. 27. (c) James iv. 3. (,/) Tames i. 13. (?) Hab. i. 13. 270 Of the Holinefs of God. make iniquity profperous. 3. It is a great contempt of his holinefs. When men addrefs God to profper them in any wicked defign or undertaking, or when they plead with God for mercies with a wicked intention j this implies fame lurking imagination that God may be drawn to favour them in their fins. It is, in effect, to defire God to ftrip him- felf of his holinefs, and to make a breach upon his own na- ture, that he may gratify their lufts : And this is very horrid. 4. By fcoffing at holinefs, and deriding fuch as profefs and practife it. Such as have been mod conscientious in the ftu- dy and practice of purity and holinefs, have been fometimes branded by many with the name of puritans, and called, in contempt and fcorn, Holy Brethren. And, at this day, fuch as are holy in their lives, are fcoffcd, derided, and reproached by profane men : And the more holy any are, they are fo much the more made the objects of the taunts and feoffs of vile worms. It is the obfervation of a worthy gentleman *, that amongft the Turks, Jews, Indians, Perfians, and the papifts themfelves, the mod zealous and holy, as they conceive them, m their religion, are moil efteemed and honoured 1 and only in the greater part of the protectant churches, the moil ltrict And holy in their lives, are hated, nick-named, difgraced, and vilified. But this is a hateful evil: For hereby that which is the beauty of heaven is turned into an ignominy on earth ; and that which is the glory of angels, yea, the exprefs image of the glorious God, is made the fcorn of vile worms. What a contempt is hereby put upon the divine holinefs ? They that bate and contemn holinefs in the creature, hate and contemn the divine holinefs much more : For the holinefs of God is the original pattern ; holinefs in the creature is but a beam from that infinite Sun, a dream from that eternal Fountain : Therefore fuch as feoff at holinefs in the creature, do much more contemn the holinefs of God. Such as feoff at holinefs deride God himfelf : For holinefs is his very nature, and, in the creature, it is his reprefented image f. God is glorious in holinefs ; therefore Hoiy Brethren mould be no more a dif- grace than Holy Father. How dreadful is it for any man to make that his fcorn which is the divine glory ? Such are re- bels * Sir Simonda D'Ewes' Primitive Practice for preferving Truth, Sect. 17. f 'H Tr,s ZOlol'cS ll'y.r, iTTt 70 irptfTtrvTeV clVsLvUlVit- Baul. de Spu*. Sandto. C. 10. Of the Holinefs of God. 2 7 J bels againft God : For when they cannot abufe the holinefs of God, they do it in his image : As rebels, who cannot wrong the king in his perfon, will do it in his picture. They are arrived at the height of wickednefs, who fit in the feat of the fcornful (e). Ufe 3. For exhortation. In feveral branches. Exhort. 1. Labour to have a deep fenfe of the holinefs of God upon your heart. Get lively and powerful apprehen- fions of it. This will have many fpecial advantages. For, 1. It wiil beget humility and felf-lothing under the fenfe of your own vilenefs. "When Ifaiah heard the feraphims found forth the praifes of God's holinefs, he cried cut, Wo is me, for I am undone, becaufe I am a man of unclean lips {f). Who can ferioufly think of the infinite holinefs of God, and not lothe themfelves ? What vile lothfome creatures are we in his prefence ? 2. It will put you out of conceit with your own righteoufnefs. How proud was the Pharifee (g), when he looked on other men that wallowed in their filthinefs ? But let a man ferioufly view the holinefs of God, and prefently his pride is darned out of countenance, his holinefs appears fordid, and his righteoufnefs matter of (name, and all his ex- cellency a mere fenfelefs ihadow. Even the holy angels do not find fuch a holinefs in themfelves, that they can appear with their faces and feet uncovered in the prefence of God^ when they think of his holinefs (h). 3. It will raife your efteem of Chrift, and commend him to you. For when you think ferioufly of the holinefs of God, you cannot but have fuch thoughts as thefe, " O how (hall fuch a vile creature as " I am come into the prefence of an infinitely holy Majefty ? *c My beft duties are polluted with fin; how iball they ever " be accepted ? How iliail I have accefs to, or communion l< with a God of infinite holinefs? What would I do, if there iS were not a. blefled Mediator to bring me in to God, by mak- " ing up the diftance between him and a vile polluted crea- " ture ?" Thus, the fenfe of God's holinefs will greatly com- mend Chriit to you. 4. It will fill you with holy fear and reverence. When you think ferioufly of the divine holinefs, what a holy awe of God will there be upon your heart, ef- pecially in duties of worfhip? What holy fear of offending? What a check would it be to fin and temptations? The more lively and powerful your apprehenfions be of the holinefs of God, you will be the more afhamed to do any thing which you know to be hateful and abominable in his eyes. \ir n (e) Pfal. i. 1. (/) Ifa, vi. 5. (g) Luke xvili. (h) Ifa vl 2. 5. 272 Of the Holinefs of God. Well then, ftudy the holinefs of God. Often contemp- late it in the difcoveries and manifestations he hath given of it, efpecially in the death and fuffcrings of Chrift. Meditate upon it deeply and frequently. Study nearnefs to God: for fuch as are neareft to him have the deepeft fenfe of his holi- nefs. Exhort. 2. Honour, adore, and reverence the Majefty of God upon the account of his holinefs. The redeemed cry out, under the fenfe of it, Who Jhall not fear thee, O Lord, and glorify thy ?iame ? for thou only art holy (z). His holinefs tenders him venerable; holy and reverend is his name. The holy Seraphims cover their faces (k) before him, out of a pro- found reverence. We fear and reverence holy men : Herod* though a king, feared John, knowing that he ivas a jujl man, and an holy (I). And (hall we not much more fear and re- verence the infinitely holy God, in comparifon of whom the holinefs of all creatures is a mere fliadow ? Fear to do any thing that may offend the eyes of his holinefs. Stand in aiue and fin not (m). By a holy fear we fan&ify him. Hence is that expreflion, They fhall fanclify the holy One of Jacob, and fear the God oflfrael (n). And to this we are exhorted: Sanclfy the Lord of hofls himfelf, and let him be your fear, and let him be your dread (0). We fanclify him, not by making him more holy than he is, feeing he is infinitely holy; but by declaring him to be holy, and manifefting to others what a deep fenfe we have of his holinefs upon our own hearts. Exhort. 3. Love God for his holinefs. True it is, you fhould love him for his goodnefs, mercy, patience, and all his other perfections ; for thefe alfo render htm an amiable object: : but love him chiefly for his holinefs. It is not eno.ugh to love him becaufe he is good and gracious to you, but you muft love him alfo becaufe he is holy in himfelf. It is chiefly his holinefs that renders him amiable to himfelf; Therefore this chiefly fhould render him lovely to you. Love to him for his holinefs and purity is neceflary to prove and make out the fincerity of your love. Corrupt nature inclines us the quite contrary way. Unrenewed men hate God efpecially for his holinefs. They have a great averfion from him on the account thereof; and cannot endure any (lamp or imprefs of this divine perfection. They hate his people, becaufe of their holinefs; And they cannot be reconciled to his laws, becaufe (/) Rev. xv. 4. (/£) Pfal. cxi. 9 Tfa. vi. 2. (/) Mark vi. 2C. (tu) Pial. iv. 4. (n) Ifa. xxix. 23. {a) Ifa. viii. 13. Of the Holinefs of God. 2J2 becaufe they are fo pure and holy: And they fecretly wifh in, their hearts, that God were not fo holy, and that his laws were not fo drift, and that he might approve of their way, and not hate their fins. I fay then, that wicked men hate God efpecially for his holinefs : Therefore it will be a good evi- dence of the fincerity of your love, when you love God chiefly becaufe he is a holy God, and becaufe he cannot but be dif- pleafed at fin which is fo contrary to his holy nature and will. But how fhall we know if we love God for his holinefs ? If fa, then you will love it in every ftamp and impremon thereof. You will love his law, not only for its ufefulnefs to you, but chiefly for its innate purity and holinefs; as the Pfalmifl did, Thy word, fays he, is very pure, therefore thyfervant loveth it (p). And you will love his people, not only becaufe of your own intereft in them, or for any benefit you have by them, but chiefly becaufe you fee a ftamp of the divine holi- nefs upon them. Exhort. 4. Give God the glory of his holinefs. His ho- linefs is that whereby he a£ls like himfelf, in a conformity to the glorious perfections of his^nature: Therefore, by giving him the glory of his holinefs, you give him the glory of alt his other perfections. He does not reckon himfelf to be glorified by you, unlefs you fan clify him , that is, manifeft his name to be holy. So much is imported in that expreiTion, I ivill be fanclifted in them that come nigh me, and before all the people I will be glorified (q). Unlefs you glorify his holinefs, he accepts of nothing as a glory from you, But how ihall we give him the glory of his holinefs? u By- owning and acknowledging his infinite holinefs in your own hearts. This is to fanclify the Lord God in your heart s(r). What a deep fenfe had the Bethfliemites of the divine holinefs, when they cried out, Who is able to f and before this holy Lord God (s ) ? 2- By declaring and publifhing to others what a holy God he is. So doth Hannah here in my text, There is none holy as the Lord. And Mofes proclaims his holinefs in a public fong : Who is like unto thee, O Lord, amongft the gods I ivho is like thee, glorious in holinefs (t) ! And the Pfalmifl declares, holy and reverend is his name (u). 3. By praifing him for his holinefs: as the Pfalmift, Let them praife thy great and terrible name, for it is holy (*). His holinefs renders his greatnefs beau- Vol.I. N°. 3. Mm tiful (*) Pfal.cxix. 140. (?) Lev.x. 3. (r) iPet.ili. 15. (r) 1 Sam. n. 20. (t) Exod. X7. 1 !. (a) Pfal, cxi. 9. (x) Pfal, xcix. 3, 274 Of d>e Holinefs of God. tiful and amiable. On this ground his people are called to rejoice and exult, Cry out andfhaut, thou inhabitant of Zion, for great is the holy One of Ifrael in the midjl of thee ( v). And his holinefs renders his might worthy of praife. Hence Mary fays in her fong, He that is mighty hath done to me great things , and holy is his name (z). Therefore the Pfalmift doubles and triples his exhortation to men to fing praifes to God on the account thereof. Sing praifes to God, fing praifes : fing praifes unto our King, fing praifes : fing ye praifes ivith under/landing : Godfitteth upon the throne of his holinefs (a). The mouths of the Seraphims are filled with the praifes of it: One cried to Otiother, and f aid, Holy, holy, holy is the Lord of Ho/Is (b). And jthis alfo is the matter of the fong of the four beafts: They reft not day and night, faying, Holy, holy, holy Lord God almighty (c). Particularly, give God the glory of his holinefs in thefe cafes. I. When he executes judgment on wicked men for their fins. He is holy in his mod terrible difpenfations. He thereby fanctifies himfelf : That is, manifefts the purity and holinefs of his nature. Hence it is, that when God had threatened terrible judgments againft Gog and Magog, he adds, Thus will I magnify myfelf, and fanclify myfclf (d). Mofes and the children of ifrael glorified the holinefs of God when he ex- ecuted judgment on Pharaoh and his hoft ; Who is like thee% glorious in holinefs (e)! 2. When he fliews favour and kindnefs to his people, in every deliverance, in every grant of a mer- cy, God manifefts his holinefs, as I have formerly (hewed. Hence covenant mercies are called by the apoftle, holy mer- cies (f), as the word in the original imports ; as fpringing from the holinefs of God. Therefore upon the receipt of every mercy, Give thanks at the remembrance of his holinefs (g). 3 . When God chaftens you with crofs and afflicting difpenfations. He is holy in every one of them : They are according to the eter- nal law of his unftained nature. His throne is the throne of lois holinefs (h). Though he is abfolute Sovereign, yet he doth not act: arbitrarily, but in a conformity to his glorious perfec- tions : So that none can have any juft ground or caufe of com- plaint againft him. Again, by afflicting providences he ma- nifefts his deteftation of fin, and ftamps a clearer imprefs of his holinefs upon his people. The apoftle tells us, he chajlens us (y) Ifa. xii. 6". (z) Luke i. 49 (a) Pfal. xlvii. 6, 7, 8. (b) Ifa. vi. 3. (c) Rev. iv. 8. (d) Ezek. xxxviii. 23. (e) Eod. xv. 11. (/) Ads xiii. 34. (g) Pfal. xxx. 4. (k) Pfal. xlvii. 8. Of the Holinefs of God. 2 7 $ us fir cur profit, that we might be partakers of his holinefs (*'). Therefore, how afflicling foever his difpenfatjons be, own and acknowledge the holinefs of his proceedings ; juftify and fanc- tify him, and ftudy patience, fubmiflion, and contentednefs of fpirit, under his afflicting hand. This is to give him the glory of his holinefs. So did the Pfalmift, O my God, fays he, I cry in the day time, but thou hear eft not; and in the night fe of on, and am not ft lent; But thou art holy, O thou that inhabitefl the praifes of Ifrael (k). As if he had faid, Though I am in deep ditlrefs, and cry and am not heard; yet I cannot entertain one ill thought of thee: Thou art holy; thou doft me no wrong; Thy dealings with me are not tainted with any ini- quity. SERMON XXXIII. Exhort. 5. QTUDY to be like God in holinefs; to be par- \^ takers of his holinefs {a). Purfue after a con- formity to him therein. We have natures that are prone to imitate, and are much led by example. Commands may be more inftru&ive, but examples are more attractive. There- fore fuch as would excel in any art or fcience, propofe unto themfelves the mod excellent in that kind for their pattern. Now, in our endeavours after holinefs, what can be more at- tractive of our imitation, than the holinefs of God, which is the original and fpring of all holinefs in the creature f There- fore, it is not the holinefs of the beft men, nor the holinefs of angels or archangels, that i6 propofed by the Spirit of God, as the chief and firft object of our imitation, but the holinefs of God. Hence the 3poftle exhorts, As he who hath called you is holy y Jo be ye holy in all manner of converfation : Becaufe it is written, Be ye holy, for I am holy {b). So it is written in di- rers places in the Old Teftament, Ye fiall be holy, for J am holy. Again, Ye fiall be holy, fir I the Lord your God am holy (c). In which texts the holinefs of God is propofed as an argument to excite us to holinefs, and alfo as a pattern to be imitated by us ; Be ye holy, as he is holy. The particle as doth not import an equal degree of holinefs, which cannot be in any creature. In this fenfe there is none holy as the Lord (d). But it imports the fame kind and truth of holinefs ; a holinefs anfwerable to the divine in quality, not in equality. All (/) Heb. xii. 10. (k) Pfal. xxii. 2, 3. {a) Heb. xil 10. (b) 1 Pet. i. 15, 16. (c) Lev. xi 44.' and xix. 2. (d) 1 Sam. u\ z. 2~j6 Of the Holinefs of GuL All men defire to be like God in glory and bleflednefs, but not in grace agd holinefs. Satan's temptation to our firft parents was, ye flail be as gods {e)\ not in a holy conformity, but in a felf-fufficiency, which for a creature to afpire after is a curfed thing. But that which I bring to you is no tempta- tion, but a remedy to recover the lofs you fuftained by that firft temptation. By our fall in Adam, we loft the image, favour and fellowfhip of God. By lofing his image, we loft his favour; and by lofing his favour, we loft his fellowfhip. Therefore the way to recover his favour and fellowfhip, is firft to recover his image. This is that which i am now ex- horting you unto. Labour to recover what you loft in Adam 5 to have the image of God's holinefs ftamped upon your hearts and lives; to be holy as Coil is holy. In profecuting this exhortation, I (hall, 1. Shew you wherein this likenefs to God in holinefs doth confift. 2. Propofe fome things by way of motive to excite and quicken you to the itudy thereof 3. Give fome directions to this purpofe. Firfl, I am to (hew wherein this likenefs to God in holinefs doth confift. For clearing this, obferve that there is a two- fold holinefs in the creature, habitual and actual. 1. Habitual holinefs. This confifts in the renovation of our natures, whereby our natures are purged from the filthinefs that flicks to them, and an inward principle of fanctification and holinefs is wrought in our hearts. Of this the apoftle fpeaks, If a man purge him; elf from thefe, he Jhall be a veffel unto honour, fanclified, and meet for the Majler's ufe> and pre* pared unto every good work { f). Whence it appears that ha- bitual holinefs is necefTary, that we may be meet for God's ufe and fervice, and prepared unto good works. Till a man act: from fuch an inward principle, his belt performances in religion are but a fhew and fhadow of holinefs. Now, this ha- bitual holinefs is a (lamp of the divine holinefs on our nature. Hence renewed perfons are faid to be made partakers ofthedl- vine nature : And the new man is faid to be created after Ccd in righteoufnefs and trite*holinefs : And fuch as are renewed by grace are faid to be begotten of God, and born of God [g) They are his children by a lpintual regeneration. All which im- plies (e) Gen. ill (/) 2 Tim. ii. 21. (g) 1 Pet. i 4. Eph. iv. 24. Jfamea i. 18. i, John iii. 9 JoLai. 12, 13. Of the Holinefs of God. 2 77 plies a likcnefs of nature. The* new creature is framed to the molt excellent pattern, even the holinefs of God. Grace, that divine principle in the foul, being the higheft perfection in the creature, muft be in God eflentially and ori- ginally : Therefore it muft have a resemblance to him, as the copy hath to the original. 2. Actual holinefs. This is our exerting and putting in action that inward principle of holinefs which is wrought in us. This is a neceffary fruit and evidence of the former: For habits are known by their acts. If there be a change of heart, there will be anfwerable fruits. This actual ho- linefs is our acting in a conformity to the divine holinefs ; our imitating the holinefs of God ; our copying after that pattern. We are bidden be holy as God is holy. Nowr, as God's nature or effence is holy, fo all his acts carry a condecen- cy with his nature : For he is righteous in all his ways, and holy in all his works {h). So, the new creature acts like God. No nature is without actions proper to it : If therefore there be a likenefs to God in nature, there will alfo be a likenefs fo him in actions. Particularly, this actual ho- linefs, is either inward or outward, of heart or life. 1. In- ward heart-holinefs. This lies in the exercife of thefe graces, which are wrought in the heart at firlt regeneration *, fuch as faith, love, hatred of fin, &c. There muft be a conformity to God in holy affections and difpoiitions. As God loves and delights in himfelf, fo muft you love and delight in God. As God trufted Chrift with the great concern of the redemp- tion of loft elect finners, fo muft you truft Chrift with all your concerns You muft hate fin as God hates it, becaufe of its inward filthinefe ; and love grace as God loves it, be- caufe of its native beauty ; and love and delight in the faints as God doth, becaufe they bear his image. Unlefs you have a likenefs to God in his affection, you have no likenefs to him in his nature. 2. Outward holinefs, or holinefs of life. That holinefs whereby we refemble God (nines in the conver- fation. Hence the apoftle exhorts, As he who hath called you is holy, fo be ye holy in all m finer of converfaiion (i). » Holinefs in the heart diffufeth its influence throughout all the parts of the life., We muitwalk as Chrijl walled. He is not a partaker of the divine nature , who hath not efcaped the corruption that is in the world through lufl k). More particularly, let us imitate the holinefs of God in thefe (h) Pfal. cxlv. 17. (/) 1 Pet. i. 15. (&) 1 John ' ii. 6: % Pet. i. 4. X"; 8 Of the Holinefs of God. thefe things I took notice of as implied in it, according to our manner of conceiving. With refpect to himfelf, it in- cludes his acting like himfelf, and for himfelf: with refpect to the creatures, it includes his infinite love to and delight in what is agreeable to his nature and will, and his hatred and abhorrence of whatfoever is contrary thereunto. Well then, i. Doth God act always like himfelf, and as it becomes the excellency of his nature ? So let us ftudy to act like God. True holinefs is, as an ancient expreffes it *, a likenefs to God. Hence it is called godlinefs, or God-likenefs. So, let us ftudy to be God-like, by walking worthy of God, and in imitation of him. This may be underftood in a two-fold fenfe. i. Doth God act as it becomes the excellency of his nature and his glo- jious perfection ? So let us copy after him in his imitable per- fections. Study to be good, merciful, juft, true, and patient, as God is ; that all who fee you may behold and admire the glorious perfections of God fhining forth in your lives. To this pur- pofe the apoftle fpeaks, Shtw forth the praifes (orig. the vir- tues) of him that hath called you (I). One or other of the vir- tues of God ftiould be ftill breaking forth in your lives. Let your holy graces appear as fo many rays and little images of God. 2. Doth God act always congruoufly to his own na- ture ? So let believers act congruoufly to the new nature in them. Labour to act like yourfelves, as it becomes thofe that are renewed by grace, and made partakers of the divine nature. So the apoftle exhorts, Now ye are light in the Lord> walk as children of light (m). — Where the new nature in be- lievers is made the pattern and rule for their obedience. — To the fame purpofe he fpeaks elfe where, As many as walk ac- cording to this rule («) — That is, according to the new nature in them •, for of that the apoftle had been fpeaking. Hence he exhorts the Coloflians, Lie not one to another ; feeing ye have put off the old man with his deeds, and have put on the new man (0). Weil then, propound the new man of grace, or the new na- ture to yourfelves, as the rule and pattern for ordering your life and converfation; and ftudy to conform thereunto. Walk fuitably to thefe gracious principles that are wrought in your heart?, and labour to live up to the power and height of them. 2. Doth God act in all things for himfelf, for his own glory ? So let this be your ultimate fcope and end in all that you (/) 1 Pet. ii. 9. (m) Eph. v. b. («) Gal. vi. 16. (0) Col. iii. 9, to. Of the Holinefs of God. 279 you do, that God in all things may be glorified (p). This is God- like, to fail in with him in the chief end of all his works, This transforms the foul into a divine nature. We cannot act more nobly than for the glory of God. A more high and noble end than God himfelf cannot be. And how rea- fonable and juft is it, that he who is the Firft Caufe of alt things, fhould be the Laft End of them. lam Alpha and Omegat fays he, the Beginning and the End. And i" am the Firfi and the Laft (q). This fanctifies holy duties, and fpiri- tualizes natural and civil anions, and fo is the very life and marrow of religion. Therefore, let your whole time, ftrength, parts, eftate, and all your faculties and members, be confe- crated to that eternal defign of promoting the glory of God. 3. Doth God Jove and delight in holinefs and holy perfons ? So do ye. Holinefs is a moft proper object for your love. It is a divine offspring ; and though in man it be but a little fpark, yet it refembles him who is all purity and holinefs. It is a moft amiable and attractive thing: It hath a charming beauty in it. Therefore love and delight in it. And love and delight in the faints becaufe of their holinefs. Even David, a great king, delighted in them as the excellent ones hi the earth (r). If you do not love thevifible image, you can- not love the hivifible original. So the apoftle tells us, He that loveth not his brother whom he hath feen> how can he love God ivhom he hath not feen (s) ? Choofe the faints for your com- panions. The pfalmift was a companion of all them that fear God (t). Take pleafure in their fociety and converfe, and love and delight in them, how mean foever they be in their worldly condition. It is glory enough in God's eye, that they are holy. Mark what there is of God in them, and obferve the power and brightness of his image in them, and let your love to them be proportioned to that meafure and degree of holinefs that fhines forth in their lives. 4. Doth God hate and abhor fin as contrary to his holy na- ture and will ? So do ye. There cannot be true friendihip between God and you, unlcfs you hate what he hates. So much is implied in that which Chrift fays, The fear of the Lord is to hate evil ; pride, and arrogancy3 and the evil vuay, and the froward mouth do I hate (u). It will be you great com- mendation, to be conformed to him in this. It is Chrift's commendation of the angel of the church cfEphefusj Thou hateji the {p) l Pet. iv. 11. [q) Rev. I 8, 17. (r) Pfal. xri. 3. (/) 1 Jehn iv. 20. (/) Pfal. c*ix, 63. («) Prcv. viii 13. 3*3 Of the Holinefs of God. the deeds cfthe Nicolaitans, which I alfo hate (x). If you have a fincere love to God, you cannot but hate what is fo con- trary to him : Ye that love the Lord, fays the pfalmift, hate evil (y). Sin is fuch an evil, that it cannot but be worthy of your hatred. It is called evil, by way of eminency, be- caufe it is the evil of evils, the caufe of all other evils, and an only evil. Well then, hate fin : And hate it as God hates it. Does he hate fin as contrary to his nature ? And does he hate it necefiarily, intenfely, perpetually, univerfally, only and purely ? So do ye. I. Hate fin becaufe he hates It^ and for thefe reafons for which he hates it Hate it as fin, and becaufe it is (in ; contrary to the holy will and na- ture of God; as it is offenfive and difhonourable to him. 2. Let it be a deep hatred, deeply rooted in your nature ; fuch a hatred of fin as arifeth from a contrary principle within, fo that you cannot but hate it. As God cannot look on fin (z), fo there muft be in you fuch an averiion to fin, that you can- not endure to fee, hear, think, or fpeak of it, without diflike and lothing. 3. Hate fin intenfely. It is a horrid evil, and to be hated accordingly. It muft be a vehement hatred, fuch as hath life and vehemency in it : Such a hatred as a- rifeth to an abhorrence : Abhor that which is evil (a). Hate it as hell, as the word in the original imports. It muft be fuch a hatred as arileth to an enmity againft it, and wars a- gainft it, and purfues it to the death. Sin is fo contrary to God, fo derogatory to his glory, and fo mifchievous to you, that you can never hate it enough. 4. Hate fin perpetual- ly. In what place or time foever it be, itill it is evil, and upon that account to be (till hated. In fin all the juil caufes of hatred abide ftill, fo that it is as hateful at laft as at firft. Your hatred of it muft be irreconcileable and implacable. 5. Hate fin univerfally. Hate all fin, all kinds of fin, and all degrees of fin, yea,, the very appearance of fin. Hate even- the garment /potted with thefeflj {b). And hate fin in all per- fons, even in them that are ncafeft and deareit to you. And hate it moft of all in yourfelves. What I hate y fays the a- poftle, that do I (c). He hated fin in himfeif. 6. Hate fin only. It is an all-evil, and therefore to be hated with all hatred : not a drop or degree of hatred fhould be let out up- on any thing elfe : All our hatred fhould be poured out up- on it. fI hough we are to hate wicked men and enemies to God ; yet not fimply as men, for fo our bleffed Saviour hath taught (x) Rev. ii. 6. (y) Pfal. xcvii. 10. (z) Hab, i. 13. (a) Rom. xii. 9. (b) Juds 23. (.$, 282 Of tie Hoiinefs of God, SERMON XXXIV. Second^ T Proceed to propofe fome arguments and motives, JL to excite and engage you to ftudy this likenefs and conformity to God in hoiinefs. And, i. His hoiinefs alone is propofed as our pattern to be imi- tated by us. It is only in thefe moral perfections of hoiinefs, goodnefs, and righteoufnefs, that we are faid to refemble God. Man is not faid to be created after the image of God in pow- er and wifdom, but in hoiinefs and righteoufnefs. The power of God was, as it were, the hand, and his wifdom the pencil that framed man : But his hoiinefs was the pattern after which he was framed. So that it is the prerogative of the hoiinefs of God to be the pattern of the rational creature. Hence, we are not commanded to be powerful and wife aaGod is, but to. be holy as he is holy. 2. Your profefiion obliges you to this. The name of God and Chrift is called upon you, as the name of a hufband is called upon his wife, and the name of a father upon his child : You are called the fpoufes and children of God, and the fer- vants and people of God (a). O it is a worthy name by which you are called •, how careful mould you be that you do not itain it ? Alexander the Great gave this memento to one of his name, Remember the nn?ne Alexander f, to do nothing un- worthy of it. You do not live fuitably to your name, as the fpoufes and children of God, uniefs you ftudy a likenefs to him in hoiinefs. This is that which becomes his children. Hence the apoftle exhorts, Be ye followers of God as dear chil- dren (*). ^ J * 3. Confider how neceffary it is that ye be like God in ho- iinefs. And, 1. It is neceffary to the honour of God. If ye do not ftudy to refemble him in hoiinefs, ye are called his people to his dishonour, and give occafion to others to blaf- pheme that worthy name by the which ye are called (c). So did the captive Jews : When the Babylonians obferved how vici- ous they were in their lives, they took occafion therefrom to profane God's holy name, when they faid to them, Thefe are the pe-jple of the Lord, and are gone forth out of his land (d). By your unholy converfation and unworthy deportment, you will bring (*) James h\ 7. Ifa. iv. 1. Gen. xlviii. \6» f Recordare nominij Alexandria [b) EpU. v. 1. (e) James ii 7. {d) Ezek. xxxvi. 20.. Of the Holinefs of Gcd. 283 bring up an ev il report on God, as if he were fuch an one as thofe that profefs him appear to be. 2. It is neceflary to your communion with God in grace and glory. So foon as Adam loft the image of God, he loft alfo his favour and fellowship. Likenefs is the ground of communion and delight. What gracious communion can there be between light and darknefs {e)t between an infinitely holy God and unholy fmners ? God can take no pleafure in you, unlefs you bear his image ; you can- not enjoy him, unlefs you refemble him : And without a like- nefs to him in holinefs, you can take no pleafure in him, nor approach to him without terror. And you can have nd hope to^ him as he is, unlefs you be holy as he is holy : Far every man that hath this hope in him, purifieth him f elf even as he is pure (/). You can never be like him in glory, unlefs you be like him in grace firft. 3. It is neceflary as an evidence that you are his, and belong to him by a gracious title. Your refemblance to God in holinefs is your badge and livery. This is the great evidence that you are born of God : For, fays the apoftle, if ye know that he is righteous, ye know that e- very one that doth righteoufnefs is born of him (g). This juftifies us to be the feed of God. Without a ftarnp of God's holi- nefs upon you, he cannot own you for his children. To give out that you are the children of God, is but a vain pretence, if you do not live and walk as it becomes fuch a high pedi- gree. 4. It is neceflary as God's great end and defign in all his 4ifpenfations. A likenefs to God in holinefs is, (1.) The end of election : For all Qod's peculiar pecpie are predefii- noted to be conformed to the image of his Son (h). This is that which God did chiefly intend to them in their eternal election, that they might be conformed to Chrift, as in fufferings and glory, fo alfo in holinefs; that they might be holy as he is holy, who is the image of the invifible God (*). (2). It is the end of redemption. God fent his Son, and the Son of God came, on this very errand, to repair the ruins of the fall, by recover- ing the image of God in elect finners. He loved the churchy and gave himftlffor it : That he might fantlify and cleanfe it with the wa/lAng of water, by the word : That he might prefent it to himfelf a glorious church, not having fpot or wrinkle, or any fuch thing : But that it fhould be holy and without blcmifjj (k). Hence he fays in his prayer to the Father,. For their fakes IfanBify my- felf that they alfo might be fanclified through the truth (/). (3.) It (e) 2 Cor. vi, 14. (/) 1 John iii. 3. (g) I John ii. 2£. (fr) Rom. viii. 29. (/) Col, i. 18. (*) Eph. v. 25, 26, 27. (/) John kvu\ 19, 284 Of the Holinefs of God. It is the end of providence, and particularly of crofs and af- flicting providences. He chaftens us for our profit, that we might fie partakers of his holinefs (»»)„ That is, that holinefs which hath fome refemblance to his own. He hedges up our way with thorns, that we may not find our paths to (in («)• As pa- rents correct their children, to bring them to an imitation of their manners ; fo God corrects his, to bring them to an imi- tation of his holinefs. (4 ) It is the end of all the ordinances, and efpecially of the word and facraments : For he fanclifies and cleanfes his church with the waffjing of water by the word (0). The ordinances are the glafs wherein we behold the glory ofGody and particularly the glory of divine holinefs, that we may be thereby changed into the fame image (p). 4. A likenefs to God in holinefs is a great bleffing and happinefs: and that on thefe accounts. 1. This is the belt way of honouring and glorifying God. "We do not glorify him fo much by high admirations and elevated praifes of him, as by a refemblance to him in holinefs, and bearing his image upon us. We thereby honour him in that perfection which is counted by him as the chief glory of his nature. In this fenfe we are faid to fanctify God. They Jhall fantlify the holy One of Jacob [q), fays the Prophet. We fan&ify the holy One, when we manifeft the purity and holinefs of his nature by the holinefs of our lives, and fo give occafion to others to think and fpeak worthily of him. 2. A likenefs to God in holinefs is the greateft ornament of the foul. It is the chief excellency and beauty of a rational creature. We read of the beauties cf holinefs (r). It hath more of beauty in it than the whole creation. It is the very image of God upon the foul. Holinefs is God's principal glory : Therefore he is faid to be glorious in holinefs. It is the beauty of the Deity: Hence it is faid, they praifed the beauty of holinefs (s). The perfecti- on of the divine nature lies chiefly in his unfpotted purity and holinefs. So that holinefs in the creature is a beam of divine glory upon it O then how beautiful muft it be! Confor- mity to God in holinefs was man's original happinefs. This was our primitive glory and excellency. Man was madeaftev: the image of God in holinefs (t). This was the ornament and crown of glory which God would put upon his mailer-piece m creation' And, as it was man's original happinefs in crea- tion, (w) Heb. xit\ i\ (v) Hof. ii. 6. (e) Eph. v. 26. (f>) 2 Cor. in. i8% (q) Fa.xxix. 23. (r) Pfal, ex, 3. (/) Exod. xv. 11. 2 Chron.xx, 21, W G"cn°. i. 26. Of the Holinefs of God. 28$ tion, fo it is our reftored happinefs in redemption : For the new' man is created after God in righteoufnefs and true holinefs («). So that a likenefb to God in holinefs is the greateft glory and excellency a creature is capable of. In regard hereof the King's daughter is faid to be all glorious within (#). What greater glory can there be, than to be the vifible image of the holy invisible God ? 3. This will fit you for communion with God. He cannot but take pleafure and delight in thofe that bear his image, and are like him in the glory and beauty of his nature. Says the Lord to his church, Thou /halt be called Hephzibah, for the Lord delighteth in thee (v). And it was (her holinefs that engaged his delight ; therefore it follows, And they pall call theni) The holy people. It is his own image that makes us ami- able in his fight : For the righteous Lord loveth righteoufnefs : His countenance doth behold the upright (z). Likencfs is the ground of communion. Like draws to liket as the common proverb is. We love to converfe moft with them that are molt like ourfelves, So they enjoy God moft, and have near- eft communion with him, who are moft like him. If God love himfelf for his holinefs, then he cannot but love them beft that are moft holy. Again, this is the way to conformity to God in glory. When he Jhall appear^ fays the apoftle, we fhall. be like him, for we fhallfee him as he is (a). In heaven, the decrees of vifion are according to the decrees of fan£Hfi- cation. We are changed into God's image and likenefs, from f lory to glory (b). So that a likenefs to God in holinefs is eaven begun upon earth : It is a fure pawn and pledge of the glory to come. Our likenefs to God is begun here, and per- fected hereafter. 4. This will give you boldnefs in the day of judgment. So the apoftle fpeaks, That we may have bold- nefs in the day of judgment : Becaufe as he is, fo are we in this world (c). On that day Chrift will enquire concerning every man, as once he did concerning the piece of money, whofe image and fuperfcription he hath upon himy whether the image of God, or the image of Satan. Such as bear the devil's image will on that day hang down their heads like condemned ma- lefactors. But fuch of you as have God's image damped upon you, will be able to lift up your face with humble and holy boldnefs and confidence : for Chrift will furely own his own image, and acknowledge his mark and imprefs upon you. 5. God («) Eph. iv. 24, (x) Pfal xlv. 13. (y) Ifa Ixii- 4, 12. (z) Pfal. xi. 7. (a) 1 John iii. 7^ (b) 2 Cor. iii. 18, (r) 1 John iv. 17. 236 Of the Holinefs of Gcd. 5. God bath for this end fet up an image of his holinefs in our own nature. The glory of God is too dazzling for our weak eyes ; therefore his invifible glory is in Chrift made, in a fort, vifible in our nature. Hence Chrift is called the image if God and the image of the invfible God{d). Chrift is the image of God's holinefs. The divine holinefs' being infinite and in- comprehenfible, we poor creatures cannot look upon it with cur weak eyes, and fo take our meafures from it : therefore God hath in Chrift, as incarnate, contemperated this glorious perfection to our contemplation, that by beholding it we may be changed into the fame image (e). God hath made his Son like us, that by imitating him we may arrive to fome refem- blance of his holinefs : For the Word was madefefhy and dwelt among us; and we beheld his glory , the glory as of the only begot- ten of the Father (f). As it is a great advantage to have a pattern for our imitation, fo a pattern in our own nature is more operative. The holinefs of God is fweetened and tem- pered to us in Chrift. The holinefs of Chrift is our immedi- ate pattern ; therefore believers are faid to be predeftinated ts be conformed to the image of his Son (g) *, but the holinefs of God, as difcovered to us in Chrift, is our ultimate pattern. 6. It is the great end and defign of a gofpel miniftry, to frame the fouls of men into a likenefs to God in holinefs. This was the apoftle's great defign, and for this he laboured in pain: My little children fays he, of whom I travail in birth again, until Chrijl be formed in you (h). To have the fouls of men endued with fuch qualifications, whereby they ar* conformed to God and Chrift as their pattern; to have his image drawn on their hearts and lives *, this is the great end to which God hath dcfigned and appointed a gofpel mmiftry. Hence it is that the Spirit of God confers upon minifters the honour and title of being {pmtual fathers and mothers They are appointed as inftruments to hold up the glafs of the word unto mankind, that by beholding therein the glory of the divine holinefs in the face of Chrift, they may be changed into tlye fame image (i). So that the labours of minifters among you are loft and without fruit, if this end be not attained. Bleil^d be God, this hath been the great defign and bufinefs of thsfe worthy minifters or this congregation that are now in glory, three of whom have been removed by death within thefe five years f : (d) 2 Cor. iv. 4. Col. i. 18. (e) 2 Cor. iii. 18. (f) John *• J4- ig) &om- vu*> 29« l^) G**- *v* J9» (0 2 Cor. iii. iS. Of the Hollnefs of God. 287 years f: And the late fad difpeiyfation in removing by death that worthy man of God, who had defervedly fo much room in your heart and mine, is clothed with very aggravating cir- cumftances that are peculiar to it. I fhall only add, that if we had improved his miniftry better, with refpe& to the great end and defign of it, and that for which he travailed in birth, viz. To have the image of the divine holinefs drawn upon our hearts and lives, it may be fuch a heavy ftroke had been prevented. And now, when he is gone to his everlafting reft, the greateft refpecl: you can pay to his name and me- mory, and the greateft fervice you can do to him, is to look to it that his miniftry, which you enjoyed for fome time among you, obtain this blelted effecl:, to frame you into a likenefs to God in holinefs, that fo you may be his joy and crown on that day when he and you (hall meet again before the judgment- feat of Chrift. Well then, fludy to be like God in holinefs. All of you have by nature the image of the old man upon you ; therefore endeavour through grace to have at laft the image of the neii* man, after the image cf him that created you ; that as you havt borne the image of the earthly , you may alfobear the image ofthi* heavenly (k). Labour to live up to your pattern. Though you. cannot attain, yet follow after. Though you cannot make out the leflbn, yet you (hould be ftiil fcribbling at it. Grow in a conformity to God in holinefs. Strive to come up to this divine pattern more and more. You are to be holy as God is holy: though there cannot be an equality, yet there may be a greater likenefs, and more near refemblance. Gofpei holinefs is a growing holinefs. That holinefs is much to be fufpected, that doth not grow up into a greater refemblance of the holinefs of God ; for the path ofthejuft is as thejkining^ light, thatfbineth more and more unto the per) eel day : and we are changed into God's image from glory to glory (/) ; That is, from one degree of grace to another. He muft be a dull fcholar that hath been long at the writing-fchool, and yet comes no nearer his copy. We have a high pattern, that we might not- reft fati6fied with low meafures and degrees of grace and ho- linefs. The more holy, the more glorious and excellent, be- caufe f The very Reverend Mr. William Crigbtoun, who died Nor. 2,7. 1708, and Mr. George Meldrum, who died Feb. 18. 170^, and Mr. John Stedman, who died Nov. 24. 1 7 1 3- {k) Coi, iii. 10. 1 Ccr. xy. 49. (/) Prov. iv. 18. 2 Cor. iii. iS. 288 Of the Holinefs of God, caufe then the image of God in you will be the more beauti* ful and iliuftrious. The more holy, the more like God •, and the more like God, you (hall have the more love from him, and the more near and intimate communion with him. Third) I fhall, in thelaft place, give fome directions what to do that you may be holy as God is holy. And, I. Seek to be renewed by grace. Renewing grace is the impreffion of the image of God upon us ; for the new man is created after the image of God in righteoufnefs and true holinefs ; and we are renewed after the image of him that created us {m). Till you have a ftamp of God's holinefs upon your nature, you are in no capacity to copy after it in your life and practice. 2. Make it your great defign and fcope to be like God in ho* linefs. Such an excellent end and defign will elevate and ennoble your fpirit, and enlarge your foul in its operations. When it is your great fcope to be holy as God is holy, this will point out your work, and hold you at it. When the bent of your heart ftands this way, there will thence arife a holy quicknefs, livelinefs, and vigour of foul : For a man is much under the direction, power, and government of that which he makes his great end. 3. Be often eyeing your pattern. He that would learn to write fair, hath his eye frequently on his copy. So, frequent views of the holinefs of God will quick- en you to the ftudy of a conformity to him therein. This will enlarge your gracious defires, fo that you will not reft content with low meafures of grace and holinefs. Setting before us excellent examples ufeth to fpur us on to an imita- tion of them : So, when the holinefs of God is often viewed by you as your pattern, this will fill you with a holy generofi- ty to imitate him therein ; it will make you act like men of another fpirit. But fee that you view the holinefs of God efpecially as it is difcovered in Chrift : Tor it is not an object: of our imitation but as it is tempered in Chrift to our view. The frequent contemplation of it, as it fhines in the face of Chrift, is a mean to transform you into the fame image (n). 4. Get much love to God, and love him particularly for his ho- linefs. This will draw and allure you to an imitation of him therein. Love ftudies to draw the picture of the party be- loved. When your foul is ravifhed with the holinefs of God, then you will earneftly defire and endeavour to have the image of it drawn upon your hearts and lives, and the imprefiions of it there will be moil delightful to you. 5. If you would intimate (w) Eph. iv. 24. Col. iii. 10. («) 2 Cor. iii. 18. Of the Holinefs of God. 289 imitate God's holinefs as your pattern, make bis law your rule, and ftudy to conform to it, and to regulate yourfelves by it. As many as walk according to this rule, peace be on them, and mercy (o). The law of God is a ray of his pure and holy na- ture, a tranfcript of his holinefs : The purity of Ms nature fhines forth in it. When you conform to his law, you ftudy to refemble his purity in the copy he hath fet to you. 6. Em- ploy Chrift. He came to reftore the image of God that was defaced and loft by fin. This was the end of his incarnation, death, and fufferings. Employ him to accomplifh the ends and fruits of them in your foul. Reft and rely on him by faith -9 for he is made of God to us fantlif cation (p). 7. Ufe the pro- mifes for this end. Believers have given unto them exceeding great and precious promifes, that by thefe they might be partakers of the divine nature (q)t There are, (1.) Promifes of holinefs. Many of them concern our fan&iflcation, the ftamping of God's image on us, the changing of our hearts, the cleanfing and healing of our natures. As, when God promifeth to his peo- ple, to give them a new heart and a new fpirit ; to cleanfe them from all thtirfilthinefs, and all their idols ; to put his Spirit with- in them, andcauje them to walk in his fatutes, and keep his judg- ments and do them ; to put his laws into their minds , and write them in their hearts ; to fantlify them, and make them holy, and warn away their filthineis (r). AGt faith on Chrift in thefe promifes ; reft on him for the bleffings promifed ; and plead the promifes in prayer. (2.) Promifes to holinefs, there are many promifes that ferve to draw and allure us to the ftudy of a conformity to God in holinefs, by propofing to us a rich and free reward, great and glorious bleflings, even in this life, and an unfpeakable happinefs in the world to come. Believe thefe promifes -, and improve your belief of them as a fpur to your foul. 3. Carry well toward the holy Spirit. It is his work to frame your foul into a likenefs to God in ho- linefs. Hence he is called the holy Spirit, and the Spirit of ho- linefs. The image of God in us, is an image, not made by a painter or carver, but by the Holy Ghoftl We are changed into God's image by the Spirit of the Lord (j). 1 he Spirit is in believers a Spirit of holinefs, of grace, of love to and zeal for God. O deal kindly with the bleffed Spirit. Take heed of grieving, quenching, refilling, or vexing him. Welcome his Vol. I. N°. 3. Oo motions (0) Gal. v. 16. {f) 1 Cor. i. 30. (q) 2 Pet. i. 4. (r) Ezek. xxxvi. 25, 26, 27. Heb. viii. 10. Exod xxxi. 13. Ifa. iv. 3, 4. Joel iii. 17. Zech xiv. 20. (s) 2 Cor. iii. i$. 2$D Of the Holinefs of God. motions and breathings. He comes to frame you into a like* nefs to God. SERMON XXXV. Exhort. 6. "TTTTOULD you be made holy, or more holy ? VV G° to God for this. He is originally holy ; the Fountain of holinefs. Seek to God for the new heart and new fpirit, to be made partakers of the divine nature. And feek to God to be made more like him, more conformed to him in holinefs. Our blefied Lord addrefleth himfelf to the Father, under the title of Holy Father for the fanttification of hie people. Holy Father, fays he, fanclify them through thy truth (a). And the apoftle prays for theTheflalonians, that the very God of peace might fanclify them wholly (b). To quicken and excite you to have recourfe to God for falsification and holinefs, confider, i. You are naturally unholy : For ivhat is man, that hejhould be clean P and he who is born of a woman, that he fjjould be righteous P And, Who can bring a clean thing out of an unclean P And, How can he be clean that is bom of a woman P We are all as an unclean thing, and all cur righteoufnefs, are as filthy rags (c). Yea, the belt are but in part holy here in this life. Much filthinefs (till remains. David, though a man after God's own heart, cries out, Lord, wajh, a?id cleanfe, and purge me (d). And the prophet Ifaiah cries out, Woe is me, for lam undone, becaufe lam a man of un- clean lips (e). Too much of the image of Satan ftill remains in the molt eminent faints on earth. 2. It is God that mud fanclify you, and make you holy. / am the Lord, fays he, nvho fanclify you (f). None can repair a depraved nature, but the Author of nature. "When a watch is out of order, we fend it to the workman : So, it is God that muft create you unto good wcrfo (g). And, (1.) You cannot make your- selves holy. Like children, you can defile yourfelves, but cannot cleanfe yourfelves. You are naturally in love with your own deformity, and will not admit of the beauty of ho- linefs, without a divine power inclining your hearts to it, and making you willing to be partakers of it. (2) No outward means can make you holy without God. San&ification is indeed afcribed to the word. Now ye are clean, fays Chrift, through (a) John xvli. u, 17. (b) 1 ThefT. v. 23. (c) Job xv. 14. xiv, 4. and xxv. 4, Ifa. lxiv. 6. (d) Pfal It. ( not only wifdom and righ- itoufnefs, but 3lfo fanclif cation and redemption (yj. You muft, be cleanfed and purified when you draw near to God in duty, elfe an infinitely holy God cannot draw nigh to you. Again, a principle of grace muft be wrought in you. As the old man muft be put off, fo the new man muft be put on (z). Your foul muft be adorned with holy graces, elfe a holy God can take no pleafure in any of your performances. ( 2. ) Get a holy frame; holy and prepared 3fFe£lions and difpofitions. Confider God's infinite purity and holinefs. Ye cannot ferve the Lord, for he is a holy God (a). His purity and holinefs calls for holy and prepared addrefTes to him. Draw not nigh hither, fays the Lord to Mofes; keep a due diftance: Put off thy /hoes from off thy feet \ as fervants were wont to do at that time in their matter's prefence, in token of their reverence, humility, and fubmifiion ; for the place whereon thou fandejl is holy ground (b). 1. Get awful and reverend appre- henfions of the holy majefty of God. It is faid of Mofes, that he iu as afraid to look upon God [c). He will be fanclif ed in them that come nigh him {d). 2. Get a deep humbling fenfe of your own, (r) Pfal. xv. 5. (/) Job vifi. 20. (t) Pfal. 1. 16. f«) I Cor. yu Hi (x) Ifa. i 1 6, 17, 18. James iv. 8. (y) 1 Cor. i. 50. (z) Eph iv. 24. (a) Joih xxiv. 19. (b) Exod, iii. y (< "Exod. iii. 6. {a} Lev. x 3. 294 Of the Holinefs of God. vwn vilenefs and unworthinefs to come into his prefence. How humble was Abraham ? Behold now, fays he, I have taken upon me to fpeak unto the Lord, who am but duft and ajhes (e). Humility is the fitted pofture in our addrefles to God. O come, fays the Tfalmift, let us worfhip, and bow down : Let us kneel before the Lord our Maker (/). Come into his prefence lothing and abhorring yourfelves in his fight. 3 Labour to have every thing removed that is unbecoming his holy and fpotlefs ma- jefty. Get your filthinefs purged away. Then may you draw near with holy confidence and hope of fuccefs. If iniquity be in thine handy put it far away, and let not wickednefs dwell in thy tabernacles : fir thenjbalt thou lift up thy face without /pot (g). Even fuch as are warned, do yet need to wajh their feet (h), that is, to purge their affections and converfation from the filth they daily contract. There ought to be a fpecial purgation before worfhip. Hence the pfaimift fays, / will wajh mine hands in innocency ; fo will I compafs thine altar, O Lord [i) . The warning the hands was but the outward fymbol. Clean hands without a pure heart, fignify nothing. You cannot expect communion with a holy God, if you come in your filthinefs. 2. Worfhip a holy God in a holy manner. Such as ferved before the heathen gods were clothed in white, an emblem of purity. And communion with God in heaven is expeffed by walking with him in white[k). We fhould fo walk with God, e- ven in this life, fo much as we can, and ferve him in a pure and holy manner. Our duties of immediate worfhip mould have fpecial holinefs in them, becaufe in them we draw near to a holy God, who will be fanclifed in them that come nigh him (/). And, 1 . San&ify him by an awful fenfe of his infinite holi- nefs. O what reverence and adoration fhould there be in our worfhip ! With what reverence will men ftand before their fuperiors ! How much more reverence ought there to be, whet) we converfe with a God of infinite holinefs ? Is a piece of filthy clay more valuable than an infinitely holy and gloria ous Majefty ? 2. How humble fhould we be when we are in his prefence who cannot look upon iniquity P The pfaimift gives this reafon why we fhould proftrate ourfelves before God in the lowed poflure of humility, wor/hip at his footflool : for he is holy (m). This is the caufe of that felf lothing and abhor- rence which the faints exprefs whenever they have to do with God ; fc) Gen. xviii. 27. {f) Pfal. xcv. 6. (g) Job. xi. 14, i£. (b) Johnxiii. 10. (/) Pial, xxvi. 6. (?;) Rev. iii. 4. (/) Lev. x. 3. (*») j?fal. xcix. 5, Of the Hollnefs of God. 1 9-5 God ; as Ifaiah, when he heard the feraphims found forth th© praifes of his holinefs : Woe is me, fays he, for lam undone, be- caufe lam a man of unclean lips. And Job, when he had feen God, abhorred him/elf, and repented in dujl and apes (n). Even the holieft men have caufe to be aihamed and humbled when they come before God. The holy feraphims cover their faces (o)f as being afhamed of themfelves in his prefence. Certainly we who are poor finful creatures, and have fo many defects and imperfections, fhould trembl-e more than we do, when we have to do with the holy God. 3. Having to do with a God of infinite holinefs, let us, in our wormip, be at the greateft diftance from fin. How unbecoming is it to carry ourfelves loofely and carelefsly in his prefence ? Oh, will you dare to conceive or entertain carnal, vain, or unclean thoughts, in the prefence of an infinitely holy majefty ? Well then, in all our addrefles to God, let us get and en- tertain a deep fenfe of his infinite holinefs upon our hearts. Let us view him in this part of his glory. A deep fenfe of this would elevate us in praife(/>), and humble us in prayer {q)9 and fill us with holy fear in any thing wherein we have to do with God. The fenfe of it made the men of Bethfhemefh cry out, who is able tofland before this holy Lord God (r) ? We have to do with a God that fitteth upon a throne of holinefs (s). O what reverence fhould there be of his majefty ! What a humble fenfe of our own vilenefs before him ! What holy ardor of fpirit in his fervice ! God is fo holy, that though cur worftiip were as pure as that of angels, yet we could not pre- fent him with a fervice meet for his holy nature. Even our beft duties are unmeet for his immaculate purity 5 and fhall we bring the lame and the fick for an offering to him ? What a flight do we put upo«t his majeftic holinefs, when we think to put him off with a lame and imperfect fervice ? 3. See that ye come away more holy, when you have been worfhipping and converfing with a holy God. As they that have looked on the fun, go away with their eyes fo dazzled, that whatever they look upon, they feem ftill to fee the fun : fo the people of God never meet with him in duty, but they come away with fome clearer imprefs of his holinefs upon them. When Mofes came down from the mount, where he had been converfing with a God glorious in holinefs, hisfase didjhine: fome beams of the divine glory were feen in his very counte- (n) Ifa. vi. 5. Job. xlii 6, { i) Ifa. vi 2. (p) Pfal. xlvii. 6, 8. (7) Gen, xviii. 27. [r ) 1 Sam. vi. 20. (/; PiaL xlvii. 8. <2$6 Of the Holinefs of God. countenance. And how was his heart filled with indignation againlt fin, fo that, when he faw the people facrificing to the calf, he brake the tables (/)? So, when you have been converf- ing with God in duty, labour to come away with fuch a ft arnpi of God's holinefs upon you, as your hearts may be filled with indignation againft fin, and your frame and walk may be mor6 holy and heavenly. How fad is it, that many times we re- turn from duties of worfhip with fo little of God upon our fpirits? None would think that we had been converfmg with a holy God, there is fo fmall a refemblance of bis holinefs to be feen upon us. You wonder if a man come away cold from the fire : but it is no lefs a wonder, to come away from a holy God with vile affections. Therefore, whenever you go to God in duty, labour to be fo holy, fpiritual, and heavenly, in your converfe with him, and to have fuch difcoveries of his glory, as you may come back with fomething of God upon your hearts, and a divine luftre on your lives. How fad is it to be like the beads in Noah's ark, to go in unclean, and come out unclean? God is glorified, when you come from worihip with ibme prints of his holinefs on your hearts and lives. Ufe 5. For comfort to the faints ; fuch as are truly holy. The confideration of the holinefs of God may comfort you, 1. With refpecl: to yourfelves, in particular. 2. With refpect to the cafe of the church, in general. 1. With refpecl: to yourfelves in particular. You may re- joice in the holinefs of God : as Hannah in her fong : lily heart, fays fhe, rejoiceth in the Lord; and then it follows, There is none holy as the Lord [u). It is indeed matter of joy to all the faints, that their God is infinitely holy. The thoughts of this may fill your hearts with joy. For, 1. The holinefs of God, as well as the the other perfections of his nature, is made over to you by covenant, fo far that you have an intereft in it. He is not only the holy One, but your holy One (x). It is a pleafure to the faints to claim their intereft in God as a God of infinite holinefs, even in the faddefl times. So it was to the prophet Habbakuk under the captivity; 0 Lord my Godt fays he, mine holy One (v). 2. God s holinefs renders his other at- tributes comfortable. The confideration of his other perfec- tions would be terrible and affrighting without this. Neither his mercy, nor his power, nor his wifdom, could render the thoughts of him comfortable, if his holinefs did not influence them. [t) Exod. xxxii, 19. (k) 1 Sam. ii. I, 2. (x) Ifa. xliii. 15. (v) Hah. i, 12. Of the HoKnefs of God. 2 o 7 them. But this being the luftre of all his other perfe&ions, gives believers a very comfortable idea of him. 3 . His holi- nefs may allure you who are holy that you are high in his fa- vour. Ihe pfalmift pleads thus, Prefirve me, for lam holy (2). Or, as it is rendered in the margin of fome Bibles, lam one tuhom thou favour eft. Holy perfons are favourites of heaven. 'The righteous Lord loveth righteoufnefs; his countenance doth behold the upright (a). He fmiles upon them, and looks upon them -with pleafure. Holinefs in your hearts and lives is an image and refemblance of the holinefs of God 5 and he will certainly highly value fuch an image of himfelf. Particularly, the holinefs of God may be a ground of com- fort to you in thefe cafes. (1.) When you are under fears and apprehensions of evil days approaching. You fear what (hall become of you. But God would have you ftifle all your perplexing and difquieting fears, with the thoughts of his holinefs. Fear not, I -will help thee , faith the Lord, and thy Redeemer, the holy One of Jfrael {b)m You have to do with a holy God, who, in times of greateft confufion, will certainly diftinguilh between the precious and the vile. All God's faints are in his hand ; and none canpluch them out of his hand. Hence the pfalmift pleads, Preferve me, for I am holy (c). The holy One will furely preferve and pro- tect his holy ones in evil days. (2.) In great troubles and afflictions. Being a God of in- finite holinefs, you may be aflured that he will do you no wrong ; and that he will not pour out all his wrath, but day bi& rough wind in the day of the eaft wind. So he tells us by the prophet, / will not execute the fercenefs of mine anger, I will not return to deftroy Ephraim : For I am God, and not man, the holy One in the midfl of thee (d). Beitig your holy One, he will be your Saviour, and not condemn you to death and deftruc- tion. Thus the prophet encourageth himfelf : 0 Lord my God% mine holy One, nuefhall not die (e). (3.) In your broken and difconfolate condition. It is as an holy God that he revwes and refreihes the fpirits of his people, when they^re'Tw^lj^and broken-hearted (f). The holinefs of his nature moves^him to pity his people in their drooping and difconfolate condition. Tho* he be the high and lofty One, yet his name is holy : Therefore his faints need not Vol. I. N°. 3. Pp fear (2) Pfal. Ixxxvi 2. (a) Pfal. xi. 7. (b) Ifa xli. 14. (c) Deut. xxxiJi. 7. John x. 28. Pfal. Ixxxvi. 2. (ft potes ; ita Deumvidebis, non alio bono bwuw, fed bonum omnis bir.u Aug. dc Tria. L. 8. C 3. Of the Goodnefs of Gcd. my%, the creatures fprings from him ; and it is infinitely better in him, than in them. Again, as he is the chief Being, fo he is the chief Good % ' All good meets in his efience. All the diftinct kinds of goodnefs in the creatures are eminently fummed up in him. All perfection of good, both extenfive and intenfive, is in him alone ; and in him there can be nothing but good : So that nothing better or more excellent can be conceived. Hence, he is fufficient to all for their complete happinefs ; and is a Satisfying good, able to fill and fatiate the foul : So that fye is the moft defirable object. Good is that which for fome perfection of its nature, is defirable : But nothing is wanting to the abfolute perfection of the divine nature ^ therefore God fhould be to us the chief object of our delires, as he was to the pfalmift : Whom have I in heaven but thee P fays he, and there is none upon earth that I dejire be/ides thee (/). Other things are good as the means, and fo are good only in order, proportion, and refpect : But God is good as the end% and therefore apfolutely good. Beyond him there is nothing to be fought or aimed at, to make us happy. 2. The relative goodnefs of God, is his goodnefs as it Hands in relation to the creature ; a perfection of his nature^ as related to us, and which he exercifeth toward bis creatures. So that by it we underftand his bounty or benignity. This is that which the fcripture esprefleth by the term of goodnefs. So, a righteous man, and a good man (m), are diftinguilhed. Particularly, this relative goodnefs of God may be con- fidered, either as it is in God, or as it is let out to the crea- tures. The pfalmift fpeaks of both, Thou art good, and dojl good (n). He is good, that denotes his nature and inclination; he is good in himfelf : And he doth good, that denotes his work, whereby he gives proof of his goodnefs*. For every thing acts according to its nature. (i.) God's relative goodnefs may be confidered as it is in himfelf, and fo it is his inclination or felf-propenfion to deal well or bountifully with his creatures. It implies tliefe two things, i. A fulnefs in himfelf of whatfoever can be ufe- ful and comfortable to us. For his relative goodnefs flows from his abfolute goodnefs, or the natural perfection of the Deity. He is God all -fufficient (o), as the word may be ren- dered. Were he not infinitely full in himfelf, he could npt be infinitely good and difTufive to us. There is in him an insxhauftible X Onme bmum in fummo bono. (1) Pfal. Ixxiii. 25. (») Rom. r. 7. («} PfaJ. cxix. 68* («) Gen. xvii. 1. 2 04 Qf the Goodnefs of God. inexhaustible treafure of all good things, whence the whole world might be abundantly fupplied, with whatever they need for foul and body, for time and eternity. For the Lord Gcd is a Sun and Shield; the Lord will give grace and glory : no good thing will he withhold from them that walk uprightly [p). Hence he fays to Abraham, Gen. xv. I . / am thyjhield, and thy exceed* ing great reward. He is a full Fountain of all good : So that we may poflefs all things in him *. Hence the apoftle fpeaks Of himfelf and other minifters of Chrift, As having nothing, ) Pfal. Ixxxiv. n. * Poffidet poflidentemomnia. (q) 2 Cor. vi. 10. (r) Pfal. exix. 68. (/) Exod. xxxiii. 19. (/) Exod xxxiv. 6, 7. Of the Goodnefs of God. 305 For this we love him, and make our addreffes to him. His goodnefs is a itrong invitation to come to him for all we need. The great ground of ail our converfe with him, is that he is a good God. Heilce an old father fays f, The chief name by which iv e conceive of God is his goodnefs, ( 2. ) God's relative goodnefs may be confidered, as it is let out to the creatures in various bleflings and benefits ; called by fome, his imparted goodnefs . In this fenfe, the earth is full of his goodnefs , and of his riches (u). This the pfalmift admires, O how great is thy goodnefs, which thou haft laid up for them that fear thee ; which thou haft wrought for them that trufl in thee, be- fore the fons of men (x)! There is no creature in the world wholly deftitute of all marks of the goodnefs of God. He pronounced every thiog he had made to be very good : And, fays the apoitle, every creature of God is good ( v). livery creature hath fome communications from him, fome footftep of divine goodnefs upon it. Yet all do not partake equally of his goodnefs. He is good to all, but not in the fame kind of bl$)flings, nor in the fame meafure and degree. He hath conferred the light of reafon upon man, and not upon the beads. To fome men he is more fparing, to others more liberal. To fome he gives common bleflings only, to others fpecial and faving bleflings. To fome he gives a greater meafure of gifts or graces, to others a lcfTer meafure. He fends the gofpel to fome nations, and not to others. The caufes of this variety and inequality may be, 1. The better to manifeft the variety and fulnefs of bis good- nefs, and what an inexhauftible fountain he is. It was not poflible that any one creature could receive all the communi- cations of divine goodnefs*, therefore it is communicated to more, and that with great variety. 2. For the perfection of the univerfe. Though it had been better for fome creatures themfelves, that the goodnefs of God had advanced them to fome higher degree of being-, yet it bad not been better for the univerfe. As in the natural body, though there be many members of lefs excellency than the head-, yet if we confider them in their feveral funclions, their inferior goodnefs is he* cefiary for the good of the whole : So it is in the body politic, and in the myftical body of Chrift (3). And (o it is in the univerfe j there is a variety in the communications of the Vol. I. Na. £. Q_q divine ■f Bonum eft primwn ) Job xv. 15, 16. Of the Goodnefs of God. 307 fer6 from another that is only overlaid with gold. The good- nefs of God is not a quality in him, but a nature; not a habit added to his efTence, but his very effence itfelf. Even Hierocles, a pagan, owned * that God is effentially good. He is not only good, but Goodnefs itfelf. 2. He is originally good: good of himfelf, and from no other. The goodnefs of God hath no fpring : it depends on no other: He hath it in and of himfelf f- Ana" a11 tne good- nefs that is in the creatures, is but a ftream from this foun- tain. Hence he is called the fountain of living waters, Jer. ii. 1 3. There is no goodnefs but by him, and from him. He hath made every thing good-, but nothing made him good. He is the ocean of goodnefs, whence all the goodnefs that is in the creatures is derived. 3. He is immutably good. The goodnefs of God endureth con- tinually (c). He cannot ceafe to be good. As the Father- of lights, there is no variablenefs in him (d). His goodnefs cannot be augmented nor diminifhed. He can neither become bet- ter nor worfe than he is : Not better, becaufe he is infinitely good, as we (hall hear; nor worfe, becaufe he is effentially good, good by his effence. 4. He is perfectly good : So good, that there is in him no mixture of any thing that can be called not good: So good, that he poffeffeth whatever is comely, excellent, or defirable. All that is truly good, is to be found in him. In the crea- tures there are different kinds of goodnefs ; but all kinds are eminently fummed up in God. Other things are good in their kind ; but God hath a good of all kinds eminently ia his nature. He is all good, as well as Almighty. 5. He is communicatively good. His goodnefs is com- municative of itfelf. He acts according to his nature : He is good, and doth good (e). God is not an enclofed, pent-up goodnefs, like a fpring (hut up, or a fountain fealed : But he is a fountain of goodnefs, a well of living, or fpringing water (f). He is not of a niggardly envious nature. Yet he is moft free in the communications of his goodnefs. He was under no neceffity to communicate his goodruefs to any thing without himfelf, becaufe under no neceffity to give a being to any thing r * In Pythag. Carni. -j- Tpfe "bono fuo bonus efl, non aliunde participato bono : Ipfe non eguit a quo bonus fieret, fed egmrunt ilia ctetera, ut fierent bona. Aug. de Trin. L. 8. C. 3. (c) Pfal. Hi. 1. (d) James i. 17. (?) Pfal. cxix. 6Sy {f) Cant.iv. 15. 30S Of the Gooclnefs of God. thing without him. In this fenfe, though he .be necefiarily good in his nature, yet he is free in the communications of his goodnefs. Again, having purpofed to impart his good- nefs to fomething without him, he was free to chufe this or that, and to give a being to what things he pleafed, as the fubjecl: of it. And although, having purpofed to create them, it is necefiary he mould make them good, becaufeof his end in creating them, which is his own glory ; yet he was free as to the manner and meafure of communication. He is not ne- cefiarily communicative of his goo; nefs, as the fun is of its light, that enlightens all indifferently, without any variation or diftin&ion ; for he is an understanding agent, and is ab- solutely free to difpenfe his goodnefs, in what meafures and methods his infinite wifdom finds meet for his own glory. Hence he fays, / will have mercy on whom I will have mercy , and I will Iiave companion on whom I will have compaffion (g). 6. He is infinitely good: good in the higheft aegree: good above all degrees. The goodnefs of God is boundlefs, and knows no limits : It is as infinite as his effence. It is circum- fcribed by no limits, though the exercife thereof is limited by his will. Hence he is faid to be abundant in goodnefs ; and we read of the riches of his goodnefs (h). Though God mould make ten thoufand million of worlds full of rational crea- tures \ yet they could never exhauft the riches and treafures of goodnefs that are in him. All created goodnefs is but a lip to this fountain, a drop to this ocean. Hence, 7. He is incomprehenfibly good. The goodnefs of God is incomprehenfihle and inconceivable. It is a great goodnefs (/') : But how great, cannot be conceived, much lefs expreled. Therefore the prophet cries out, How great is his goodnefs ! His goodnefs infinitely furpaficth the reach of our capacity, and is to be admired and adored, but cannot be comprehended by any created underftanding. It is great, in regard of all forts of dimenfions. We may apply to the goodnefs of God, what the apoftle fays of the love of Chrift, O the height, and depth, and breadth, and length of the goodnefs of God (k) ! SERMON XXXVII. Fourth) T Proceed to {hew, Wherein the goodnefs of God is JL manifelled. Indeed the manifeftatior.s he hath given of it are admirably great. And, rp, f^) Rom. ix if. (/>) Exod. xs.xiv. 6. Rom. ii-4, (i) Pfa!. $x.lv. 7. [A) Eph. iii. 19. Of the Goodnefs cf God. ge>Q 1. The goodnefs of God is manifeft in creation. There is no perfection of the divine nature fo eminently vifible in the whole book of the creation as this is. Here the goodnefs of God glitters glorioufly. He made all. things very good (a\ It was great goodnefs to communicate being to fome things without himfelf, and to extract fuch a multitude of things from the depths of nothing; and to give life and breath to fome of thefe creatures. But the divine goodnefs is manifeft efpecially in the creation of man: In endowing him with choicer prerogatives than other creatures. What is man's body and foul, but like a curioufly carved cabinet, with a rich 3nd precious jewel inclofed in it ? Again, the goodnefs of God is manifeft in making man after his own image ; in furnifhing the world with fo many creatures for his ufe ; in giving him dominion over the work of his hands •, in enter- ing into covenant with him, and furnifhjng him with grace and ftrength to keep his covenant. 2. The goodnefs of God is glorioufly manifefted in our redemption by Chrift. The whole of redemption is wrapt up in that one expreflion, Good-will towards men (b). O what aftonifhing goodnefs was it for God to give his only begotten Son to the death for fuch vile rebels and enemies as we all are by nature ? The goodnefs of God, under the name of his love, is rendered as the only caufe of our redemption by Chrift. Godfo loved the world that he gave his only begotten Son (c). This So is inexpreflible ; a So that all the angels in heaven cannot conceive or understand the dimensions of. God gave Chrift for us, to commend his Jove, and to fet it off with an admirable luftre. God commendeth his love tow-ard usy in that while we were yetfmnersy Ghrijl died for us (d). O what an expenfive good- nefs was this ! What coft was infinite goodnefs at for our redemption ! 3. The goodnefs of God is manifeft in the covenant of grace. What admirable goodnefs was it, that God did not hold us all to the impoffible terms of the firft covenant, but would enter into a fecond covenant with fome of the loft po- fterity of Adam? That an infinitely bleffed God, who had no need of us ; an offended God, he againft whom we rebelled ^ an infinitely glorious Majefty, fhould enter into covenant with fuch vile wretches as we are: O how aftonifhing is this ! And then, confider what an excellent covenant this is, a bet- ter covenant than the covenant of works. It is a full cove- nant, (*)Gen.i.3i. (^Lukex.14, (r) John ili\ 16. (^)Rom.v.B. 3 1 © Of the Goodnefs of God. riant, ordered in all things (e). It is 71 free covenant : nothing is required of us in it, but what is gracioufiy promifed ; even £uth itfelf, which fupplies the place of a condition required of us, is the free gift of God. It is an everlafiing covenant, that can never be made void and null. It is ifure covenant : AH the mercies thereof zrefure mercies {/), made fure to be- lievers in Chrift. Now, that God mould enter into a better covenant with apoftate finners, after the firft was broken ; this is admirable goodnefs. Again, the goodnefs of God is roariifeft in confirming the covenant by his folemn oath ; and in fealing it by the facraments, for the confirmation of our faith *, and in the fweet and gentle methods of his dealing •with finners, for bringing them into the bond of the co- venant. O how affectionately doth he invite you? How ear- neftly doth he plead with you ? What prefiing motives and arguments doth he ufe ? And how loth is he to give over, and take a refufal ? 4. The goodnefs of God is manifeft in his conduct and government. Here we muft diftinguifti a two-fold goodnefs of God, common and fpecial. (1.) Common goodnefs*, which is common to all the crea- tures. Cod is good to all. All the creatures tafte of his bounty. The earth is full of his goodnefs (g). He is good to the crea- tures in preferving and providing for them. He preferveth man and beajl. And, the eyes of all 'wait upon him, and he giveth them their meat in due feafon. He openeih his hand andfatisfieth the defire of every living th'mg (h). Thus he is good, even to the brute creatures. So the pfalmift tells us, He giveth to the heaft his food; and to the young ravens ivhich cry: And the young [ions roar after ther prey, and feeh their meat from God. And having fpoken of the beads and fifties, great and fmall, he adds, Thefe wait all upon thee, that thou mayefl give them their meat in due feafon. That thou givejl them, they gather : Thou cpenejl thine hand, they are filed with good (z). But efpecially he is good to man. Even the mercies of his common provi- dence are witnefles of his bounty and goodnefs. Hence the a- poftle fays, He left not himfelf ivithout witnefs, in that he did good, and gave us rain from heaven, and fruitful feafon st filing our hearts with food and gladnefs (k). He daily covers our tables, and fills our cups for us. Thus he is good even to the worft of men ; (e ) Heb. vm. 6. 2 Sam. xxiii. 5. (/) Ifa. lv. 5. ( g) Pfa!. cxlv. 9. and xxxiii. 5. (h) Pfal. xxxvi. 6. Pfal. cxlv. 15, 16. (i) Pfal. cxlvii.9. Pfal. civ. 21, 27, 28. {k) Afts xiv. 17. Of the Goodnefs of God, 3 1 1 men # ; for he maketh his fun to rife on the evil, and on the good) andfendeth rain on the jufl, and on the unjttft (/). O what caufe have we to cry out, even in confideration of this common goodnefs of God, What is man that thou art mindful of him ? and the fon of man, that thou vifttefl him (m) P His goodnefs, even in common bleffings, is wonderful and aftonifhing, con- fidering his incomprehenfible greatnefs^ and our abominable vilenefs and unworthinefs. (2.) There is Gods fpecial goodnefs to his own children* whom he blefleth with fpiritual and faving benefits. For the Lord is good unto them that ivait for him, to the foul that feeketh him : And, Truly God is good to Ifrail, even tofuch as are of a clean heart («). His goodnefs to his own is wonderful, in pardoning their iniquities, healing their fpiritual difeafes, fan&ifying their natures, hearing and anfwering their pray- ers, bearing with their infirmities, accepting their imperfect fervices, fupporting and delivering them in temptations, folv- ing their doubts, directing and guiding them in their dif- ficulties, &c. Particularly, his goodnefs to his own children is, 1. Ma- nifold. There is his pitying and fparing goodnefs, fupport- ing, relieving, itrengthening, quickening, and comforting goodnefs. Jience the pfalmift cries out, Many, O Lord my God, are thy wonderful works, which thou hafl done, and thy thoughts which are to us * ward : They cannot be reckoned up in or- der unto thee : If I would declare and fpeak of them, they are moire than can be numbered. And, How preceious alfo are thy thoughts unto me^ O God? How great is thefum of them ? If I Jhould count them, they are more in number than the fand (0). 2. It is an abundant goodnefs, let out in an abundant meafure, to fill and fatisfy the fouls of his people. Hence is that invitation : Eat9 0 friends $ drink, yea, drink abundantly, Q beloved (p). There is e- nough to fill the moft enlarged and ftrong appetite. He f lis the hungry with good things : And, He fatisfieth the longing foul, and filleththe hungry foul with goodnefs (q)s Sometimes he lets out o£ his goodnefs to his people, in a more than ordinary meafure, fo that their cup runneth over (r). God hath promifed this: / will fati ate the foul of the priejls with fatnefs ; and my people f hall be fatisfed with my goodnefs, faith the Lord (s). And his peo- ple. * Ecce foelerettis fil oritur, <& Piratis patent Maria. Sen de ira. L. 4. C 26. (/) Mat. v. 45. (w) Pfal.viii. 4. (n) Lam. iii. 25. Pfal. lxxiiL 1. (0) Pfal. xl. 5. andexxxix. 17, 18. (p) Cant, v, j. (7) Luke i. 53. Pfal. cvii. 9. (r) pial, xsiji, 5 . (j ) Jcr. xxxi 14. g 1 2 Of the Goodnefs of God, pie are fometimes confident of it : Wefhallbefatisjied% fay they* with the goodnefs of thy hcufe, even of thy holy temple {t). 3. It is fweet and refreshing. Hence we read of tajling of his good- nefs («). It is fweeter to believers, than honey, and all things that can be de fired. It affords fweeter fatisf action than mar- row andfatnefs (*•). And this adds much to the fweetnefs of it, that all is conveyed to them through a Mediator, God-man \ all runs through the channel of his precious' blood. 4. It is fuitable goodntfs : Suited to all their wants and neceflities. For hardnefs, he gives tendernefs of heart •, for deadnefs, life and quickening ; for impenitency, repentance \ for drooping, comfort ; the oil of joy for mournings the garment ofpraifefor the fpirit ofheavinefs (y) ; for poverty, fine gold tried in the fire ; for nakednefs, the white raiment of ChrifVs righteoufnefs 5 eye-falve to cure our blindnefs •, the bread and water of life, to fatisfy our hunger and thirit. Thus, his goodnefs is won- derfully fuited to all the neceflities of his people. 5. It is fea- fonable goodnefs. It is imparted as our feveral exigencies re- quire. It is molt let out, when his people have molt need of it, and when they are mod put to it. There is very prefeni help in trouble , and grace to help in time of need(z). Have not believers in Chrift manifold experiences of this ? 6. It is du- rable goodnefs. The goodnefs of God endureth continually {a). His goodnefs, to his people, is lading ; yea, everlafting. It rur9 in aconftant courfe toward them : And the bleflings and be- nefits he beftows upon them, are fuch as neither devils nor men can deprive them of. Their joy no man takethfrom them. Here is that good part , which Jhall not be taken away from them (b)* To conclude, all God's gracious purpofes toward his people, all the blefled fruits of electing love, all the means and helps that are neceflary to everlafting glory, all things pertaining to life and godlinefs, are the effects of God's fpecial goodnefs to them. Hence the apoftle prays for the believing Theffa- lonians, that God would fulfil in and for them all the good pleafure of his goodnefs (c). And to them common mercies are given in iove, and with an aim at their good. No good thing will he withhold from them that walk uprightly (d). Thus we fee that the admirable goodnefs of God is con- firmed by the experience of the faints. Yea, fometimes they have (/) Pfal. Ixv. 4. («) 1 Pet. ii. 3, (x) Pfal. lxiii. 5. (y) Ifa. lxi. 3. (2) Pfal. xlvi. t. Heh. iv 16. (a) Pfal. Hi. 1. (b) John xvi. 22. Luke x. 42. (c) 2 Thdl i. 1 1. (y) Pfal. lxxxiv ll. Of the Coodnefs of God. 3 1 3 have fucb fenfible experiences of the divine goodnefs, as af- ford a fweetnefc and refreshment to their fouls, beyond what any tongue is able to exprefs. 1. I fay, God fometimes lets out his goodnefs to them in a fenfible manner : They have the fenfe of it in their own fouls ; fo that they freely own and acknowledge his great goodnefs to them, and can fay with the pfalmift, Thou haft dealt well with thyfervant, 0 Lord, accord- ing to thy word. Orig. Thou hajl done good to thyfervant. And again, Blefs the Lord, 0 v.yfoul, who fatisfteth thy mouth with good things. And elfewhere, O my foul, the Lord hath dealt bountifully with thee (e). And the fpoufe often acknowledges Chrift's goodnefs to her (/). The Lord is pleafed fometimes to deal thus with his people, to aflure them of his love to them ; to enflame their love toward him ; to Strengthen their hearts and hands for duty ; to prepare them for, and fupport them under great trials and afflictions ; to confirm their hopes of glory, by fome foretaftes and pledges of the happinefs above ; and that others may be encouraged, from their imparted ex- periences, to come to God, and to wait on him. 2. The fenfe of God's fpecial goodnefs is a fweet and foul-refrelhing thing. The pfalmift, from the fweet fenfe he had of it, in- vites others, O tafte and fee that the Lord is good. And the fpoufe imparts her experience of this: I fat down under his fhadow with great delight, and his fruit was fweet to my tafte. And the pfalmift cries out, How fweet are thy words unto my tafte P Tea, fweeter than honey to my mouth (g). It is more fweet than all earthly comforts ; more exhilarating and re- freshing. His love is better than wine (h)* It is fo fweet that it fweetens all other enjoyments : It is like fauce to make other lawful comforts relilh the better. It is fo fweet that it makes every condition of life fweet : It is like fugar and ho- ney to allay the bitternefs of any cup of affliction. It is fo fweet, that it makes duties and ordinances fweet : And it mars the tafte and relilh of .other comforts. 3. Such fweet experiences of the fpecial goodnefs of God are inexpreflible. Hence the pfalmift cries out, 0 tafte and fee that the Lord is good (i). As if he had faid, I cannot exprefs to you what a good God he hath been to me, nor how fweet and refreshing thefe experiences are that I have had of his goodnefs ; but O that you would come and make trial by your own experience. Vol. I. N0. 3. B. r The (.-) Pfal. cxlx. 6c. Pfal. cm. 1, c. Pfal. cxvi 7. (/) Cant. i. 4. and ii. 4. (a) Pfal xxxiv. 8. Cant, ii 3. Pfal, cxix. 193, b) Cant. i. 2. (/) PfaJ. xxxiv. S. & 314 ■ Of the Goodnefs of God, The fweet fenfe of the divine goodnefs is beft known by expe- rience. The faints do therefore cry out with admiration, How excellent is thy loving kindnefst O Lord ? And How fweet are thy words unto my tajie (k)P I cannot tell how fweet. When God is pleafed to let out his goodnefs to his people in a fenfible man- ner, they do then feel more than any tongue can exprefs. Hence we read of joy unfpeakable and full of glory ; and of peace that pajfeth all under/landing (/). Sometimes they are made to cry out, How great is his goodnefs ! They cannot exprefs how great •, but they admire and wonder at it. They could never think that fo much goodnefs was to be enjoyed, as now they find and enjoy in him. I add, that how much goodnefs foever is laid out upon the children of God, yet there is much more goodnefs laid up for them. This the pfamift admires : 0 how great is thy goodnefs which thou haft laid up for them that fear thee [m) ! Here I (hall fpeak a little to thefe three things. Firft, Where it is laid up. There is great goodnefs laid up for the children of God, 1 . In his eternal decree and purpofe of love : It is laid up in the heart of God from everlafting. From all eternity he fet his love on them, and purpofed to manifeft his love by various ineftimable bleffings : fo that all the goodnefs he lets out upon them is according to his good pleafuret which he hath purpofed in himfelf{n). But how much foever he lets out, yet there is much more in his heart. The womb of his decree is ftill pregnant with more goodnefs. 2. In the promifes of the covenant. There is a difference between God's purpofe and promife. A purpofe is fecret in the heart j a promife open and manifeft. God's promifes are declarations of his purpofe. Now, the promifes are very full j the covenant is prdered in all things. They are exceeding great and precious pro- mifes (0). They are a rich mine of fpiritual treafures. There are laid up all things needful, for foul and body, for time and eternity. 3 . In Chrift. All covenant bleflings are laid up in him for them that believe on his name. He is their treaAiry and ftorehoufe. In him are hid all the treafures of wifdom and knowledge : And, it pleafed the Father that in himfJjould all ful- nefs dwell (/>). There is in him an al] fulnefs, and a fulnefs inexhauftibie, and a fulnefs fuited to the various wants and neceflities of the fouls of his people. As the prodigal faid, In (i) Pfal. xxxvi. 7. and cxyc. 103. (/) 1 Pet. I 8. Phil.i'v. 8. (m) Pfal. xxxi. 19. (n) Eph. i. 9. (0) % Sam.xx.ui, 5. 2 Pet. i. 4. (/>) Col. ii 3. and i. 19. Of the Good fiefs of God. 3 1 5 In my father's houfe there is bread enough and tofpare (q) : So, in Chrift there is no lack of any thing you need. And how much foever you have received, there is ftill more to be had. Chrift is as full as ever ; he is the fame, yejlerday, and to-day, and for ever (r). 4. In heaven. Of which afterward. Second, "What this laying up imports. This phrafe, God's laying up great goodnefs for his people, imports, 1. That this goodnefs is precious. They are precious things that men lay up in * treafury or cabinet : So, the bleflings God hath laid up for his children are very precious. The pfalmift cries out, How excellent (Orig. how precious) is thy loving-kindnefs, 0 God. The promifes are exceeding precious (/). The leaft meafure of grace is more precious than all treafures. As this goodnefs is precious in itfelf, fo it is purchafed with the precious blood of Chrift. 2. That there is great plenty and abundance of it. In a treafury men lay up abundantly. So here, there are riches amd treafures of goodnefs laid up for the children of God. There are bleflings of all forts and kinds ; who can count or reckon them up? And each of them in great abundance. There is enough to fill and fatisfy the fouls of his people (/). There is enough to fill up all their faculties, and to make their hearts run over. 3. That it is a hidden goodnefs. Their life is hid with Chrijl in God (u). And, (1.) It is hid from the car- nal world. Grace is not feen, though the efFecls thereof do appear. The King's daughter is all glorious within (x). Their dig- nities and privileges are a great fecret to carnal men. Strangers do not intermeddle with their joy ; that is, they do not un- derftand it. Their comforts are fpiritual, known by feeling, rather than by report. Their peace paffeth all undemanding* And we read of the hidden manna which they feed upon ( y). (2.) It is hid, in a great meafure, from themfelves. Their bleflings and privileges are fo great, that they cannot underftand or make language of them, but are ftricken with admiration. And they have not now an heart to conceive the glory in- tended for them. Therefore the Spirit of God, in fcripture, is pleafed to lifp with us, and to condefcend to our weak ca- pacity, by exprefling heavenly things under earthly (imilitudes. 4. That it is moft fure and fafe. Men lay up precious things for greater fecurity, that none may come at them : So the bleflings God hath provided for his people are furely kept. Devils (q) Luke xv. 17. (r) Heb, xiii. 8. (/) Pfal. xxxvi 7 2. Pet. i. 4. (t) Pfal, xxxvi. 8. and Ixiv. 5. (u) Col. iii. 3. (x) Pfajc *ly. 13. (y) Phil. iv. 7. Hev. ii. 17. 3 1 6 Of the Goodnefs of God, Devils and men cannot rob them of their portion : They can- not reach it to take it away. Their lifem is hid ivith Chrift in God (z). It is hid, not only in point of obfcurity, having a vail upon it, (b that it is not discernible by carnal men; but alfo in point of fecurity, being kept out of hazard, and main- tained by an invifible hand. Their joy nomantakes from thtm (a). Particularly, what is hid up for them in heaven is furely kept. The incorruptible and undefiled inheritance is referved in heaven for them (b). Hence our Lord exhorts us, to lay up for our* felves treafures in heaven 9 ivhere neither moth nor ruft doth corrupt^ and where thieves do not break through > norjleal [c)> 5. That it lhall be made forthcoming for them, as their neceflities and exigencies require. Men ufe to lay up in ftore for a time of need ; and in their (traits and neceflities they have recourfe to it for fupply. So here, there are graces, bleffings and com- forts, laid up againil a time of need, for the children of God; and when that time comes, they are made forthcoming for them. There is grace to help in time ofnetd (d). Third, Why is fo much goodnefs laid up for the children of God ? Why is it not all laid out upon them ? 1. Becaufe of their incapacity. They are but weak veffels, and of fmall ca- pacity, not able to receive and contain at once all that good- nefs that God hath to communicate to them. Thefe refrefh- ing experiences they fometimes have of the goodnefs of God, are like new wine put into crazy bottles, and would cer- tainly overpower them, if they were of any long continuance, or communicated in great abundance. 2. Becaufe of their infufliciency to manage all that God hath to beflow. Man at firft got his flock in his own hand, but he wafted all, and played the bankrupt ; Therefore God will not truft us with it again. As parents lay up for their children, till they come to years, and can guide well : So doth God with his children. In this life we are but minors in this refpect, Our flock would not be fure, if it were in our own hand; we would foon mif- guide all ; as the prodigal wafted his fubftance with riotous living. 3. To keep his children in a needy dependence on him by faith and prayer. There is fo much goodnefs laid up for them, that they may have many errands to the throne of grace, and much occafion for employing Chrift, and making ufe of him by faith. 4. To hearten them, when they have ffraits, miferies, and diftrefTes in their view and profpe£t» There are times of need before their hand, a time of affliction, or (z) Col. iii. 3. {a) Johnxyi. 3?, (*) \ Pet, i 4, 5. (. 7. («) Pfal xxv. 8. (n) Pfal. 3 2© Of Hoe Goodnefs of God. nor my tranfgreffions : according to thy mercy remember thou me, for thy goodnefs fake, O Lord (o). Once more, when wicked men plot and contrive your ruin, then remember that you have a good God. Hence the pfalmift fays, to wicked Doeg, Why boaftef thou thyfelf in mifchief, 0 mighty man? The goodnefs of God endureth continually (p). Thus *,your faith may triumph, in all your (traits and diitrefles, in the fenfe of the divine good- nefs. And, O, how comfortable is it, that the goodnefs of God is boundlefs and bottomlefs ? You need not fear the wafting of it, nor any wearinefs in him to beftow it. This flock can never be fpent; and infinite Goodnefs can never be- come niggardly. There is ftill an infinite ocean in him, to refrefh you ; and ftreams as full as ever, to fupply you. life 4. For exhortation. In feveral branches. Exhort. 1 . Labour to get a deep fenfe of the goodnefs of God upon your hearts. This will be of great advantage to you. It will quicken you to duty, and encourage your ad- drefies to God, and enlarge your defires and expectations* It will promote thankfulnefs, and humble you for your un- kindnefs and ingratitude to God. Therefore labour to have your hearts deeply poftefied with a fenfe of the divine good- nefs. Get and entertain large thoughts of it. It greatly concerns you to look to it, what picture you draw of God in your minds. O, do not entertain hard thoughts of him, as if he were harfh and fevere, or of a niggardly and envious na- ture. No, he is a good God. Meditate much upon his good- nefs, as it if difplayed in all his works, and efpecially in the glorious work of redemption ; and let your thoughts be deep and ponderous. Obferve how freely God communicates his goodnefs every day, even to the moft undeferving and ill- de- fending creatures. This is work both pleafant and profitable. Whofo is wife, and will obferve thofe things ; even they Jhall un- derfland the loving kindnefs of the Lord (q). Exhort. 2. Is God infinitely God ? Then let it be your great defire and bufinefs to enjoy him. Many fay, who will fiew us any good (r) ? But here is the moft defirable object. God is thepureft, beft, and moft univerfal goodf. Particu- larly, (0) Pfal. xxv. 7. \p) Pfal. Hi. 1. * Nee pudst vivere, nee piget mori, qgia bonum habemus Doini- nttm. Ambr, (7) Pfal, cvii. 43. (/) Pfal. iv. 6. f Quicquld prater Deum eft, duke non eft : ^uicquid mihi vu!i dare Dctninus meust anj}rat totumt & ft mihi det. Aug Epik Qapit 36. Of the Goodnefs of God. 3 2 1 larly, 1. He is the chief good. What good there is in other things, cometh from him : Therefore it is infinitely better and greater in him, than it is in them. 2. He is an infinite good. In him there is an ocean of goodnefs. Befides God there La nothing we can defire or aim at : if we enjoy him, we enjoy all that good that can make us eternally happy. There is in- finitely more good in him, than in all temporal good things ; and there is enough in him to preponderate all the evils you can fuffer for his fake. 3. He is a plentiful and fufncient good : God all-fujfcient (s) ; fufficient for the neceffities of this life, and of that which is to come. You are poor empty creatures, but in him is all fulnefs. In him you may have all your wants fupplied. You need no more but God. There is a want annexed to all other things ; bwt God alone fufficeth. 4. He is a contenting and fatisfying good. In him you may have full content and fatisfaclion, begun here, and perfected, hereafter. When you fet your hearts on other things, ftill jou are uneafy ; for thefe things may vex, but cannot fatisfy : But God alone is enough, to content, fatisfy, and delight your foul. He is fufficient to his own happinefs, how much mora to the happinefs of a poor creature ? O there is enough in him* to make your heart run over. 5. He is a durable, yea, an e- ternal good. All earthly things are, like Jonah's gourd, fad- ing flowers ; and, at death, you muft take your everlafting farewell of them : But God is a permanent good. Your hap- pinefs in him will liill remain, when all other comforts fail. O then, come and fet your hearts on God, arid make it your great bufinefs to enjoy him. And, for this end, 1. Study to know God, efpecially as he hath revealed hrmfelf in Chrift. Right apprehenfions of the abfolute perfection of his nature, of his matchlefs excellency and glory, would have a mighty engaging influence upon your heart. 2. Improve you experiences of the inftability, vanity, and emptinefs of all created enjoyments : And perfuade yourfelves of this, that there is nothing that robs God of your heart, but will prove an occafion of grief and forrow to you, fooner or later. 3. Nourifh good thoughts of God -9 and efpecially get a deep fenfe of his goodnefs in Chrift. O he is a good God; and all that ever tried him found him to be good beyond what any heart can conceive. 4. Be much in prayer. Pray much for the light of the knowledge of the glory of God in the face of Chrift (t). And pray for the drawing power of grace, to incline and de- Vol. I. N°. 3. S f termine {s) Gen, xvii. i* (*) 2 Cor. iv. (*, 32 2 Of the Goodnefs of God, termine your heart to a diliberate and refolute choice of God in Chrift for your chief and all-fumcient good. Pray, with Solomon, The Lord our God be with us that he may incline our hearts to him (u). Exhort. 3. 1 invite yon all to a tafte of God's fpecial good- nefs. 0 tajle and fee that the Lord is good (#). The goodnefs of God to his own is better felt than exprefled : Therefore. do not reft content with a bare hearfay ; but get a tafte, an inward experimental knowledge of the goodnefs of God in Chrift. To excite and quicken you to this, confider, 1 . That a tafte of the fpecial goodnefs of God is a great bleffing. For, (1.) A gracious experience of the divine goodnefs will give you jfuch acquaintance with it, that you will find it to exceed all that can be fpoken of it ; fo that you will be ready to fay, as the Queen of Sheba on another occafion, that the one half was not told you. (2.) A tafte will provoke your appetite. It will enlarge your denres, and quicken your endeavours after more. You will, as new-born babes ', defire the fine ere milk of the word, if fo be ye have tafted that the Lord is gracious (y). (3 ) A tafte of the fpecial goodnefs of God will be to you a pawn and pledge of the glory to come : For here we get but a tafte of that, the full draughts whereof are referved for heaven. As thefe taftes are fweet in themfelves, and in regard of prefent (enfe and feeling ; fo they are fweet in the reflexion, and as to that which is to follow, you may certainly expect greater things after them. 2. God is moft willing that the vile ft Tin- ners among you fhould tafte of his fpecial goodnefs. He is- willing and ready to communicate his goodnefs to you in a gracious way. Howaffectionately doth he invite you to come to him for this end ? 0 tajle and fee that the Lord is good. Ho, every one that thir/leth, come ye to the waters % &c. Hearken dili- gently unto me — Eat ye that which is good, and let your foul delight itfelf in fatnefs (2). And how doth he bewail your wilful re- fufal of his goodnefs ? O thai my people had hearkened unto me. Oh that thou had/} hearkened to my commandments {a). Others have had fweet and refrefhing experiences of the goodnefs of God -y and why may not you alfo ? They were as deep in want, mifery and diftrefs as you; and they were as vile and unwor- thy as you ; and God is as good now as formerly, as liberal and bountiful as ever : Why then may not you have the like fjiccefs that they had ? ^ (u) 1 Kinga vlii, 57, 58. (x) Pfal. x*xiv. 8. (y) 1 Pet. ii. 2, 3. (z) Iia.Iv. 1, 2. (a) Pfal. Uxxi. 13, Ifa. xlviii. 18. Of the Goodnefs of God. 223 But what fhaJl we do that we may tafte of his fpecial good- rnefs ? 1. Renounce all iniquity. The Lord is a good God : But he is not good in a gracious way to them that live and go on in fin. The pfalmifl bleffes him for his goodnefs : Blefid be the Lord, ivho daily hadeth us with benefits > even the God of our fahation {b) : But mark what follows, But Godjhall wound the head of his enemies : and the hairy fcalp offuch an one as goeth on fill in his trefpajfts. 2. Come to God by Chrift : For Chrift is the blefTed channel through which all God's fpecial good- nefs is communicated to the fouls of the elecl:. Receive Chrift, and clofe with him on his own terms. It is in him only that God is well pleafed. 3. Truft in God. O tafte and fee that the Lord is good : Blejfed is the man that trujleth in him. The goodnefs of God is laid up for them that fear him, but wrought for them that trtift in him (c). It is laid out and com- municated upon fpecial acxs of truft. There is great good- nefs laid up for believers in the promifes : Reft and rely on God through Chrift for the accomplifhment of them. 4. Get a large and ftrong appetite ; a gracious hunger and thirft af- ter the grace and goodnefs of God : For, he filleth the hungry with good things : and hefatisfieth the longing foul, and filleth the hungry foul with goodnefs (d). 5. Be diligent, unwearied, and importunate, in feeking God ; and wait on him in his own way : For the Lord is good unto them that wait for hims to the foul that feeketh him (e). 6, Attend the public ordinances: For thefe are the conduit-pipes through which the fpecial good- nefs of God is communicated to the fouls of his people. We Jhall befatisfiedy fay they, with the goodnefs of thy houfe, even of thy holy temple (f). 7. Study to imitate God in his goodnefs ; to be good as he is good. The pfalmift prays, Do goody O Lordt unto thofe that be good (g). God delights to communicate his goodnefs moft to thofe whom he loves beft ; and he loves them beft who are moft like himfelf. 8 Study fincerity and uprightnefs of heart : For God will do good to them that are up- right in their hearts {h). Let it be your great bulinefs to have your hearts, through grace, right with God in duties and or- dinances. And ftudy uprightnefs in your walk : For no good' thing will he withhold from them that walk uprightly (?) God ap- peals to the confeiences of his people, Do not my words do good t9 (b) Pfal. Ixviii. 19, 21. (c) Matth. iii. 17. Pfal. xxxiv. 8. and sxxi. 19. (d) Luke i. 53. Pfal. cvii. 9 (e) Lam. iii. ac. (f) P/»l. I*y, 4, {g) Pfal.cxxv.4. (h) Pfal. cx>;v. 4. (<}£(& lxxxiv. u. 324 Of the Goodnefs of God. to him that ivalketh uprightly (k) ? Surely, if you walked more uprightly with God, you would reap more benefit by the word and facraments. SERMON XXXIX. Exhort. 4. 1 ABOUR to recount the goodnefs of God to JLi you. Look back on the feveral periods and paffages of your life, and confider what experiences you have had of his admirable goodnefs. You who are the children of God fhould think deeply and ferioufly of the great goodnefs of God, in giving Chrift to and for you, in taking you into the bond of the covenant, in pardoning your iniquities, in fan£tifying your natures, in reclaiming you from your wanderings, in moderating and mitigating your afflictions, in fupporting and delivering you in temptations, and in guiding and con- dueling you in all your difficulties and perplexities. And think of his great goodnefs, in feeding, clothing, and pre- ferving you, in giving you riches and wealth and honour. O hath he not been a good God to every one of you ? Hath not goodnefs and mercy followed you all the days of your life ? Have you not had fome experiences of the goodnefs of God, even in common mercies, that deferve a fpecial remark t What caufe have you to cry out with the pfalmifi, How pre- cious alfo are thy thoughts unto me, 0 God? How great is the Jum of them ? Jfljhould count them, they are more in number than the fand [a). , ^ Exhort. 5. Admire the goodnefs of God. And, 1. Admire his goodnefs to you. His goodnefs, even in common bleffings is wonderful. You may juftiy cry out with David, Who am 1,0 Lord God? and what is my hcufe, that thou haft brought me hitherto (b) P But admire efpecialiy his goodnefs to you and others in fpiritual and faving bleffings. Admire the riches of iu ^ O how great is his goodnefs ! And admire the freedom of it : That fo much goodnefs fhould be imparled to fuch vile unworthy creatures as you are ; to you, and not to the angeJs that finned ; to you, rather than to many others that are bet- ter than you in natural and moral refpecls. 2. Admire his goodnefs in himfeif All the manifeilations he hath given of his goodnefs, and all your own experiences of it, fall infinite-; 3y fhort of the goodnefs of his nature. It cannot be compre- hended, and therefore ought to be admired and adored.. It will , {k) Micah it, 17. *(*) Ffa! exxxix, 17, 18, See xl. 5. {b) 2 Sam. vii. 18. Of the Goodnefs of God. 325 will be your uptaking work in heaven, to admire his good- nefs : And fhould it not be fweet to you to begin heaven's work here upon earth ? Exhort. 6. Improve the confideration of the divine good- nefs, and your own experiences of it, for engaging and quick- ening you to duty. And, 1 . To quicken you to praife and thankfgiving. 0 that men Would praife the Lord for his goodnefs (c). To fpeak properly, Praife refpe£ls God's own excellencies ; but thankfgiving re- fpe£ls his bleflings and benefits to us. So that God's abfo- lute goodnefs, his goodnefs in himfelf, is the object of praife: Praife ye the Lord ; for the Lord is good {d). But his relative goodnefs, his goodnefs to us, is the object of thankfgiving : O give thanks unto the Lor dt for he is good ,• for his mercy endur- ethfor ever (e). You have all tailed of the goodnefs of God, in fome refpect or other *, and therefore mould be ready to cry out with the pfaimift, what fhall I render unto the Lord for all his benefits towards me (f) ? Confider the greatnefs of his benefits, the numeroufnefs of them, and the unmeritednefs of them ; that fo great bleflings fhould be bellowed, in fuch plenty, on fuch undeferving and ili-deferving creatures as you are : O what matter of praife arid thankfgiving is here I This the Lord requires ; offer unto God thankfgiving (g). Glory, praife, and thanks, are the revenues of the crown of heaven : Therefore, though you cannot praife and thank God as he tfeferves, yet you fhould do it as you can. 2. To quicken you to repentance. His goodnefs leadeth to repentance (h). It is the very natural tendency of it to molify the hearts of men, and to allure them to repentance. The confideration of God's goodnefs to you> fhould fill your hearts with grief and forrow for fin. It mould melt your hearts, to think that you have offended fuch a good God ; a God who is fo good in himfelf, and fo good to you, and dill waits to be good and gracious. It fhould alfo encourage you to turn to him, that he is a good God. O, come and try what a good God he will be to you, when you return to him. He is in- finitely good : This fhould encourage you to feek his favour with hope of fuccefs. 3 . To engage you to love him. That which is good is love- ly and amiable. Now, God is the chief good, perfectly good, infinitely good: Therefore he is moil worthy of your Jove, and (c) Pfal. cvii. 8. (d) Pfal. exxxv. 3. (t') Pfal. exxxvi, I. (/) Ffal. cxvi. 12. (g) Pfal. 1. 14. (/;) Rom. ii. 4. 3*6 Of&e Goodnefs of God, *md fhould be loved with a fuperlative love, above all other things. His goodnefs renders him beautiful* and his beauty renders him lovely. Therefore both are joined together in my text, How great is his goodnefs ? And how great is his beau- ty? You cannot love Cod as he deferves : But you fhould love him as you can, and lament th3t you love him no better. Pre- fer his glory above all that is dear to you ; and be ready to part with all things for him. The bleflings and benefits you have received from him folicit your love. There is an obligation on every man's nature to anfwer bounty with love. But you fhould love him efpecially for the goodnefs and excellency of his own nature. This is to love God for himfelf. 4. To engage you to ferve and obey him. When David confidered the abfolute goodnefs of his nature, and his rela^ tive goodnefs in his benefits, he prefently expreiTes his ardent defire to be acquainted with God's ftatutes, that he might obey and keep them. TIiou art good fays he, and dojl good: "leach me thy ftatutes (/). And Samuel pleads with the chil- dren of Ifrael, Only fear the Lord, and ferve him in truth, with all your heart : For confider how great things he hath done for you (£). The goodnefs of God lays on us the flrongeft obli^ gations. As he is our great and bountiful Benefactor, he hath a claim to our rnoft exacl obedience, fo that it cannot Le denied to him without vile ingratitude. 5. To encourage you to truft in him. O tafie and fee that the Lord is good : Bleffed is the man that trufleth in him (/). His goodnefs is the foundation of truft. His promifes would not be a fuiHcient ground of truft, without his truth ; nor would his truth be comfortable, without a belief of his good-wilif. His goodnefs is the great encouragement. He is a good God j therefore let us truft in him, and rely on him. And it fhould encourage you to truft in him the more, that you have alrea«r dy fo many experiences of his goodnefs. 6. To encourage you to prayer. If you want any good thing, he hath it ; and he is infinitely good, and ready to com- municate. He gives liberally [pt). \Ve cannot rife in our thoughts to the infinitenefs or the divine goodnefs. His boun- ty is too lar^e for our thoughts. Let this enlarge your de fires in prayer, and encourage you to come to God with hope. You come (<) Pfal.cxix. 63. (k) 1 Sam.xii 24. (/> Pfal. xxxiv. 8. ■j- Quamvis eft ig'ttur vieritu indehita tioftrisy Magna tawen ffes eft in bonitats Dd. (w) James i. £. Ovid.i. de Ponto- f. Of the Coodnefs of Gotf. 327 come to a good God, who is not niggardly and fparing of his blefllngs. This fhould alfo encourage you to be frequent in prayer. He is a good God, and will not upbraid you. He will not reproach you with the frequency of your addreffes to him. His door (lands always open ; and the oftener you come to him, the more welcome. Exhort, 7. Imitate the goodnefs of God. You profefs to be partakers of the divine nature : Therefore each of his per- fections (hould have an aniwerable character and impreffioa upon you. He is good, and doth good: So fhould you be good, and do good. It is faid of Jofeph of Arimathea, that he was a good man, a?id ajujl ; and of Barnabas, that he was a good man, and full of the Holy Ghofl, and of faith («). Study to be good, of a holy and heavenly heart. And not only bs good, but do good, and that to the worft of men. How earneftly doth our bleffed Saviour prefs this : Blefs them that curfe you, fays he, do good to them that hate you, and pray for them ivho de- fpite fully ufe you, and perfecute you ; that ye may be the children of your Father who is in heaven ; For he maketh his fun to rife on the evil, and on the good; and fendeth rain on thejuft, and on the twjujl (0). And again, Lovt ye your enemies, and do good, mid lend, hoping for nothing again .* and your reward ffj all be great, end yefoall be the children of the Highefl ; for he is kind unto the unthankful, and to the evil(p). When you do good to your ene- mies and them that hate you, this is to triumph over your- felves ; and it is the way to vanquiib the hearts of others. Hence the apoftle exhorts, Overcome evil ivith good (q). Do good by fupplying and relieving them that are in want and diftrefs : Be bountiful. 'To do good and to communicate, forget not ;for ivith fuch facr'fees God is well pleafed (r). As ive have opportunity, let us do good unto all men, efpecially unto them wh» are of the houfhold of faith (/). Do good, not to thofe of your own party or profeffion only, but to all. Your charity fhould be very extenfive. God is fo good, that he provides for the very beafts •, and {hall we neglect any that are of the fame blood with ourfelves? God hath given to fome of you riches. and wealth, not merely for yourfelves, but that you may at- tain the honour of imitating him, by doing good to others with the bleflings you er.joy. This will turn more to your account, than what is vainly and prodigally confumed on back and («) Luke xxiil 50 A#8 xi, 24. {0) Mat v, 44, 4$. (p) Luke vi. ft*, (yj Rom xii, 21. (r) Heb. xhi. 16^ (/) Gal. vii 10, 323 Of the Goodnefs of God. ■ and belly and houfhold furniture. You are not abfoluts proprietors of what you have, but dewards entruded for others : Therefore, to convert all to your own ufc, is to em- bezzle your mailer's goods, and monopolize the divine good- nefs. Ufe 5. For exhortation, to fuch of you as have had fweet and refrefhing experiences of the fpecial goodnefs of God. jLet me exhort fuch to thefe duties. 1. Be humble. Walk humbly with thy God (t). Ye who have the riched and fweeteft experiences of the goodnefs of God, are moft in danger of being overtaken with fpiritual pride ; and your pride may provoke God to leave you very poor in hand. It was the faying of a holy man, My beft hours da -me moft harm. Dear Chriftians, be at pains to keep your hearts low. Meditate much on your own vilenefs, and the freedom of the divine goodnefs. 1. Be thankful to God, and blefs his name : As the pfalm- id : Blefs the Lord , 0 my foul ', who fatisfieth thy mouth with good things (u). Many would be glad of your leavings, There are fome, whofe nature, difpofition, and endowments, are better than yours, yet they receive lefs from God than you do. Therefore be thankful for what you have received, and do not murmur or complain, though you get not all you de- fire. Serious Chriftians are fometimes earned for more than they are able to bear. As Mofes, when he prayed, Ibefeech thee,fhew me thy glory. But what fays the Lord ? Thou canft not fee my face ; for there JJjall no man fee me and live (x). As if he had faid, Mofes, you know not what you afk ; you forget that you are but a poor clay veffel. Some of you are earned for extraordinary manifeftations, and full draughts of joy and comfort : But you are weak veffels, and not able to bear thefe ; a tade is all that you are able to bear. Therefore, though you get not all you would have, be thankful if you have got- ten a tade; fomething to wean your heart from the world, and to keep up your appetite, and fet you a longing for hea- ven. You mall have full draughts when you come home to your Father's houfe. 3. Impart your experiences to others: As the pfalmift: Come and hear, all ye that fear God, fays he, and I will declare what he hath done for my foul (y). It will be a great invitation to others, when you tell them how good God hath been to your (/) Mfcah vi. 8. (u) Pfal. ciii. 1,5. (x) Exod. xxziii 18, 2* 00 PfcK Ixvi. 16". Of the Goodnefs of God. 32^ your foul. Therefore, (hew them what good and rich enter- tainment you have had in God's houfe ; and proclaim to them what a good God and Matter you have found him to be, that they may be encouraged to come to God, and to wait on him in thefe duties and ordinances wherein you have had fuch bleffed fuccefs. 4. Take pleafure in the fervice of God. You ferve a good Matter. Have you not found him to be fo ? Therefore ferve him with complacency jnd delight, that the world may fee that true religion is no melancholy thing, and that you may wipe off the reproaches caft upon the way of God. 5. Enlarge your defires after more, whatever yourprefent receipts and enjoyments be. In your Father's houfe there is bread enough and to fpare. There is ftill more to be had, if more could be held. There is enough in an infinitely good God, to fill up all your faculties, your underftandings, wilte and affections. O how great is the goodnefs that is laid up for you ! It is great beyond expreflion, great beyond imagina- tion : and there being fo much laid up, let your defires ftill be enlarged. 6. Sit not down content and fatisfied with the fweeteft taftes and experiences you have of the goodnefs of God in this life ; for all is but a tafte in comparifon of what is laid up for you in heaven. This world is not a place of full con- tentment to you ; as not in temporals, fo neither in fpirituals. It is true, you heart is fometimes refrefned with your fweet experiences of the divine goodnefs ; yet you cannot reft fully content with them : though there be contentment in the things themfelves, fimply confidered ; yet there is not, in regard of their meafure, and the degree of enjoyment ; you have them but fcantly and fparingly. Therefore, how refreming foever your prefent experiences and enjoyments be, yet be content to be gone hence. Be not fatisfied, though it were at your; wifh, to live always here. 7. Long for the full fruition. Your richeft and fweeteft experiences of the divine goodnefs, being but a tafte, fhould be fo far from flaying your longings, that they fhould increafe the fame, and make you more eager, For, if thefe experi* ences be fo fweet and refreming, what will heaven and glory be ? If joy unfpeakable and full of glory; if peace that paffetrt all underftanding, be but a tafte, how great will the happi- nefs of heaven be ? If one glimpfe of God in the heart be fo ravifhing, what will it be to have the full enjoyment of him ? If there be fo much fweetnefc in begun communion wkh God Vol. I. N°.3. Tt i(i 3 3 o Of the Jttjlice of God. in ordinances, what fweetnefs will there be in full and iro-* mediate communion with him ? The truth is, how fweet and refreshing foever thefe experiences be, that believers fome- times have in this world, yet heaven will be a furprife to them when they come there. Well then, let all this fet your heart a longing, O when (hall the day break, and the Jhadows flee a- ivay ? Let thefe fweet foretaftes fharpen your appetite tor the full feaft of glory. Long earneftly for that happy day, when you fiall be abundantly fatisfied with the fatnefs of the upper hbu/e, and drink of the rivers of God's pleafure (z). 8. Rejoice in hope of the glory to come. All your fweet and refrefhing experiences of the divine goodnefs, are but a tafte, in comparifon of what you (hall have. Let the thoughts of this bear up your heart under all preffures of affliction. There is a found of trouble in our ears. Our hainous (ins a- gainft God, and the prefent afpect of providence, threaten us with fad and weary days of trouble. But God harh given you fome foretaftes of the glory to come, to keep you in heart in the worft of times. Study to improve your refrefhing ex- periences this way, that you may go on in your way rejoicing. (z) Pfal. xxxvi. S. DISCOURSE IX. Of the Juilice of God. S E P. M O N XL. Deut. xxxii. 4. He is the Rocky his work is perficl ; for all his nv ays are judgment : a God of truth , and without iniquity, jujl and right is he. !HE Lord, forefeeing that the children of Ifrael would, after their being put in poficflion of the promifed land, forfake him, and break covenant with him, doth therefore order Mofes to write this Song, which we have in this chap- ter, to oblige them to the more watchfulnefs and circumfpec- tion, and to be a witnefs for him againft them. In the Song itfelf, we have, 1. A preface. 2. The body of the Song. 1. A preface or introduction to it, in the two firft verfee, where we have, 1. A folemn appeal to heaven and earth con* cerning Of the J itft ice of God. 3 3 1 cerning* the juftice and equity of God's proceedings againft Ifrael. Verfe ift, where he calls in men and angels, as wit- nelTcS of the jultice and equity of his procedure : intimating thereby, that if ifrael did not hear, the whole creation would bear witnefs againft them. 2. A declaration or wifh con- cerning the doctrine he was to deliver. Verfe 2d, My doc- trine pall drop as the rain, &c. That is, Such is the excellency and feafonableneis of my doctrine, that much good fruit may rationally be enptrcted by it. Or, the words may be render- ed thus, Let my doctrine drop as the rain, &c. And fo it is a wifh or prayer, O that it might be fo ! That my doctrine may not be loft upon you, but may have good fruit. Such as are employed in delivering the mind and will of God to men, ought to be much concerned for fuccefs, that their doctrine may have blefTed fruits and effects on 'heir hearts and lives. 2. The body of the Song, from verfe 3d and downward, where that which we meet with in the firft place, is a declar- ation of the greatnefs and righteoufnefs of God. 1. A de- claration of his greatnefs : verfe 3d, Becaufe I will publijh the ?iame, &c. As if he had faid, I will publilh and declare his glorious and matchlefs excellencies, and his righteous and worthy actions ; therefore do you own and acknowledge the fame. He begins with this, to mew what folly and madnefs it would be, to forfake fuch a God for mere vanities.^ and that God would not be to blame whatever befel them. 2. A de- claration of his unchangeable and perfect juftice and rights- oufnefs, verfe 4th. Mofes's fcope here is to juftify God in his dealings with, the children of Ifrael : For, being in this Song to give an ac- count of the terrible judgments that would come upon them for their fins, he premits this declaration of the righteoufnefs of God, to ihew that how deplorable and calamitous foever their condition fhoutd be, yet could not God be accufed of any iniquitous or wrong dealing with them. Here are divers expreflions, all pointing, as I conceive, at the immutable^ per- fect, and untainted juftice and righteoufnefs of God, in ail his dealings with the children of men. Expreff. 1. He is the Rock. Not only A Rock, but THE Rock, by way of excellency. He is the Rock, as for the {lability and everlaftingnefs of his nature, fo alfo for his flxednefs and im- mutability in executing judgment and juftice. He is ftedfaft in juftice and equity ; firm and unraovable, like a rock. He cannot be bribed or biaffed to pervert judgment. Exprejf. 2. His work is perfect. That isf. all his works and anions 332 Of the Jujlice of God. actions are unblameable, without any flaws or defeats, being perfectly righteous. As for God, fays the pfalmift, his way is perfect (a). Exprejf 3. All his ways are judgment. All his ways — that is, All his adminiftrations in the world, and particularly his dealings with the children of men, they are all judgment. Judgment fignifies both juflice and wifdom. Ail his ways are juftice \ that is, molt juft, perfectly juft : there is nothing unjuft in his way. The ways of the Lord are right b) And they arc all wifdom; that is, perfectly wife; he ac?ts moft wifely, judicioufly, and rationally : For he is a God of judg- ment (c). He hath infinitely wife reafons for all he doth, fo. that it ill becomes any to cenfure or find fault with his admi- niftrations. Exprejf 4. He is a God of truth. This may be referred, both to his promifes, and to his threatenings. 1. To his, promifes. He is a God of truth \ that is, he is faithful in keeping promife. This may be caft in, to (how that how fad foever their condition fhould be, yet they would have no caufe to accufe God of unfaithfulnefs in not keeping promife or co- venant with them ; for, he haGod of truth- 2. To his threaten- ings. HeisaGod of truth; true in his threatenings, as well as in his promifes. His threatenings cannot fall to the ground. Therefore if people take liberty to fin, they cannot blame him if he execute judgment upon them: For, he muft be juft to himfelf. Exprejf. 5. He is without iniquity. That is, there is no- thing wrong or amifs in his dealings : He cannot poffibly wrong any man. Exprejf. 6. Jufl and right is he. Thefe may be under- flood as fynonymous terms, fignifying one and the fame thingo He is a juft and righteous God. Juftice and righteoufnefs are often of the fame import in fcripture ; or, they may be dif- tinguifhed thus: He is juft in all articling providences, for he never puniiheth men more than they deferve: And he is right in rewarding his people ; he gives an abundant recompence to them that ferve him, and will take care that none (hall be lofers by him, or for his fake. The doctrine I propofe from thefe words, is this : God is immutably and per felly jufl and righteous in all his dealings with the children of men, Jn profecuting this doctrine, I fhall, I. Prove (a) Pfal. aval. 39, (t>) Hof. xft. 9. (cj Ifa. xxx. 1$. Of the Juftice of God. 333 1. Prove that God is jufl. 2. Shew what the jujiice of God is ; or, what is the nature of this divine perfection, and wherein it is manifejled or difcovered. 3 • Ajfig n Iome PrcPert"tes °f *t* 4. Make application of the whole. Firfty Let me (hew that God is juft; or, that juftice is one of the excellencies and perfections of the divine nature. Though there is no neceflity of infilling in the proof of this; yet it may be of ufe to us to confider, that the juftice of God is variouily fet forth to us in the holy fcriptures. As, 1. Affir- matively, He is exprefsly called juft and righteous. The juft Lord id) ; The righteous Lord (e) ; The juft One ( /). He is mojl jufl g); altogether juft. He is laid to be fo in all his his ways and works (h). And his righteoufnefs is owned and acknowledged, not only by the faints (i), but alfo by the wicked and ungodly (k). 2. Negatively , When the fcripture removes from him all unjuftice and iniquity, and all the caufes and cffe&s of unjuftice: As in the text, He is -without iniquity. And elfe where it is faid, Qod is not unrighteous, and there is no un righteoufnefs in him. The apoftle rejects any con- trary thought with indignation : Is God unrighteous who taheth vengeance? God forbid : And again, Is there unrighteoufnefs with God ? God forbid. He regardeth not perfons, nor taketh re- ward ; and there is no iniquity with the Lord our Cody nor re* fpecl of perfons, nor taking of gifts (/). To the fame purpofe Kiihu exprefieth him fell, Far be it from God that he fhould do wickednefs, and from the Almighty , that he fhould commit iniquity. Tea,, furely God will not do wickedly : neither will the Almighty pervert judgment (m). Mark the expreffion, though he be Al- mighty, yet he will not commit iniquity, nor pervert judge- ment. Men in high place and power do oft-times abuie their power to acts of unjuftice: But it is impoflible that God fhould do fo. Wilt thou condemn him that is mofl jufl («), fays Elihu: Or, as others render it, him that is Jlrong and jufl. Though he be ftrong and mighty, yet his might never exceeds right. Bildad puts the queftion, Doth God pervert judgment P or doth the Almighty pervert jufiice (0) P Doth he ? No, no : Though (d) Zeph. iii. 5. () Pfal. cxlv. 17. Dan. ix. 14. Rev. xv. 3. (t) Jcr. xii. l. \k) Lxod. ix. 27. (/)2Chron, xii. 6. Hcb. vi. 10. Pial. xcii. ic. Rom. iii. 5, 6. and ix. 14. Deut. x. 17 2 Chron.xix. 7. (m) Job xxxiv. io, 12. (?;) Job xxxiv. 17., ( 0) Jobviii. 3. 334 Of the Juftice of God. Though he be fo powerful, that he can do what he will ; yet he is (o juft, that he will do nothing but what is i 3. Affectively, When the fcripture attributes to God, aficr the manner of men, fuch affections as fuppofe juftice; as wrath, anger, revenge, jealoufy. Texts of fcripture are obvious JTnefe are not paflions in God, as they are in us, but denote a£t&of his immutable juftice. 4. Symbolically and metaphorically : As, when he is called a confumingfire (p); whereby is reprefented rhe feverity of his juftice, that he will confume impenitent iinners, as fire doth the dry Hubble. To the fame purpofe, he is compared to a lion, and a young lion (q). 5. Effectively : When the fcripture affirms that he renders to every man accord' in g to his works (r). And God mult needs be juft, 1. Becaufe he is a Being ab- folutely perfect. He muft needs have ail poilible perfections in himfelf, and confequently this of perfect juftice. 2. There is juftice and righteoufnefs in men, and it is a perfection in them ; therefore it muft be eminently in God. All that ]uftice and righteoufnefs that is to be found among men, muft needs proceed from him; he is the original author and foun- tain caufe of it: and if he make men juft, certainly he himfeif muft be much more fo, even effentially, infinitely, perfectly, immutably, and eternally juft. As many as are renewed by grace, are made juft and righteous (j) : iherefore God muft needs be righteous, feeing fuch a quality in men is the copy of his nature. 3. It is clear from his office as Governor and Judge of the world. Shall not the Judge of all the earth do right (/)? He could not govern and judge the world, if he were not juft. This is the apoftle's argument: Is God unrigh- teous ? fays he, God forbid ; For then how fhall God judge the world [u) P 4. Even the heathens had a fenfe of this divine perfection. *.f Juftice follows God f," faith Plutarch. And a Heathen poet had this apprehenfion of his idol gods ±, '* They " love not unrighteoufnefs, but honour juftice. " And Plato faith, that " * God is not in any wife unjuft, but fo far as is *' poifible mod j uft : and that § nothing is more like God than " a juft man." And that the juftice of God was generally be- lieved (/>) Dent. iv. 24, Heb. xii. 29 (q) Ifa xxxviii. 13. Hof. v. 14. (r) Job xxxiv. 1 j. and elfewhere. (/) Eph. iv. 24. (t) Gen. xviii. 25. {u) Rom. iti. 5, 6. f Ta Qia swsrxi Ax*> X Qioi JV 'a trKiTMct s'py* (pixxvt «A*« cikyiv ii{j.u>. 3^8 , Of the Juftice of God. nefs. His throne is a throne of grace («). As a throne is at- tributed to him, to exprefs his fovereignty ; fo he is reprefent- ed having a rainbow about his throne , in fight like unto an Eme- rald (o), which is an emblem of his covenant ; to (hew that the exercife of his fovereignty toward his people, is tempered with grace, mercy, and goodnefs : He is ever mindful of his covenant (/>). SERMON XLI. II. f\ O D is to be confidered as Supreme Governor VJT and Judge of the world : And fo, he is juft in governing his rational creatures, in a way agreeable to their nature, according to a law he hath given them. As he is Judge of the world, he doth not act arbitrarily, as he doth in acts of fovereignty; but according to a law and rule that he hath given unto men. Of this efpecially my text fpeaks- And elfe where it is faid, He flj all judge the ivorld in righteoufnefs : And, /hall net the Judge of all the earth do right {a)? His juftice, as fupreme Judge and Governor, is either legiilative or exe- cutive. (i.) His legiilative juftice is that whereby he gives moft juft laws to his creatures, commanding and forbidding what is fit for them in right reafon to do and forbear : For, The Lord is our judge, the Lord is our lawgiver (b). Man being a reafon- able creature, capable of moral government ; therefore, that God might rule him according to his nature, he hath given him a law, confirmed by promifes of a reward to draw him by hope, and by threatenings of punifhment to deter him by fear. Hence Mofes tells the people that he had Jet before them life and goody and death and evil : And again, that he hadfet be- fore them life and death, blejfing and curfmg (c). It is certainly moft juft for God to command. Who (hould give laws to the world, but the Supreme Being ? His juftice to himfelf obliges him to enact penal laws, as the meafure of the crea- ture's fubje&ion and obedience. He cannot maintain his right of dominion without them. How (hall man be a fubjett, without a law ? And how can a law fubfift without a penalty ? For in that cafe the creature, by his tranfgreflion and difobe- disnee, would wholly exeem himfelf from fubje&ion to God. The (») Heb. iv. 1 6. ( and caufe every man to find according to his tuays : And, without refpetl of perfiiiSy he judgcth according to every man's work (f). Of this the (d) Rom. vii. 12. (e) Tit. ii. I2» • Deut jubet aliqua qua: non pojumus, ut noverimus quid ah ilto pttcre debeamus. Anguft. de Grat. & Lib. arb. c 1(5- Ut fit as quid acceperis, ut videas quid arm ferity ut intcliigas untie repetmaumfit quod aruiferis. (/) JoD xxxiv. 1 *• 1 Pet i. 1 7. 34* Of the Juflice of God. the apoftle fpeaks at large, Rom. ii 5, 1 r. And he'muft needs be juft in this matter, 1. Becaufe he is infinite in know- ledge ; fo that he knows the whole compafs of juftice : He hath a clear idea of it in his underftanding ; and he knows all matters of fact exactly and perfectly, fo that he cannot be milled. To this purpofe it is faid, The Lord is a God of know- ledge^ and by him aB'ions are weighed : And, his eyes are upon the vuays of man, and he feeth all his goings. There is no darknefs nor fhadow of deaths where the workers of iniquity may hide them/elves. For he will not lay upon man more than right , that hejhould enter into judgment with God (g). 2. He is infinite in power, and can do what he pleafeth ; fo that he is able to execute juftice and judgment according to his knowledge. And, 3. He cannot deal unjuftly, becaufe he hath no need fo to do, nor any temp- tation to it. Being God AH-fufficient, fufficient of himfelf to his own happinefs, he hath no need of any thing from the creature, nor can it be of any advantage to him to deal un- juftly: And being fupreme Governor and Judge of the world, he hath none above him to gratify by any act of injuftice. So that if it were poflible he could act unjuftly, it behoved to be from an intrinfical hatred of juftice, which were moftabfurd to imagine, and were to make him worfe tban the vileft among men. Even among men, he is a monfter of mankind, that will act unjuftly, when he hath no temptation fo to do. Particularly, the executive juftice of God, is either remur nerative or afflictive. 1. Remunerative or rewarding juftice- God is juft in re- warding his peoples' obedience, and their diligence and faith- fulnefs in his fervice. Hence the pfalmift fays, The Lord re- wardeth me according to my righteoufnefs ; according to the clean-, nfs of my hands hath he recompenfed me (h). And the apoftle tells the believing Hebrews, that God was not unrighteous^ t\ forget their work and labour of love (i) He rewards his peo- ple, 1. Sometimes with temporal blemngs. Godlinefs hath the promifes even of this life. And fometimes providence doth notably interpofe, and loads obedience with bleflings, So that a man /ball fay, Verily there is a reward for the righte- ous ; verily there is a God that judgeth in the earth (k). True it is, God's obedient people are fometimes pinched with wants, and meet with various outward afflictions : Yet even thefe are the accomplifhmentof a gracious promife, and are ordered for their ($) 1 Sam. ii. 3. Job. xxxiv. 21, 22, 23. (h) Pfal. xviii. 3c Heb. vi, 10. (k) Pfal lviii. 11. Of the Juft ice of God. 34 1 their good, to chaftife them for fin, and quicken them to re- pentance and mortification *; to try and exercife their faith and patience, their (incerity, and love to God ; to wean their hearts from the world; to promote their growth in grace. Their outward troubles occafion an increafe of inward blef- fings. And whatever their portion in the world is, they have it by promife, and with a blefling, and as a fruit of Ipecial love. 2. He rewards his people with fpiritual bleflings. They have the hundred-fold in this life, which is better felt than exprefTed. There are frefh fupplies and influences of grace, near and intimate communion, manifeftations of love, inti- mations of peace and pardon, joy and peace in believing, &c» Even in keeping his commands there is great reward (/). 3. He rewards them with eternal bleffings. With this the apoftle comforts the believing ThefTalonians: It fr, fays he, a righteous, thing with God to recompenfe tribulation to them that trouble you ; and to you who are troubled reft with us, when the Lord jfefus fhall be revealed from heaven. And the fame apoftle affirms that a crown of righteoufnefs was laid up for him (m). I cannot but here obferve, that God's rewarding the obedw ence of his people doth not imply any merit. The reward is free and gratuitous f, of grace and not of debt (n). We ftand in the relation of fervants, fo that our obedience is due to God: And it is attended with fo many imperfections, that we might expe£r. punifhment rather than a reward : And though it were perfect, yet there is no proportion between it and the glory to come; nor can we profit God by it. But God is juft in rewarding our obedience, 1. Becaufe Chrift hath merited it. He hath fatisfied juftice for our fins, and interpofed an everlafting merit ; therefore it is juft for God to forgive fin, and to beftow the bleflings Chrift paid a dear price for. Hence he is (aid to be juft !, and the jujlifier of him whobelievethin Jefus{o). 2. Becaufe of his own promife. Hence it is faid, Thou haft performed thy words \ for thou art righte- ous (p)- As it is juft for men to pay their debt; fo f God having * Nee unquam bono quicquam malt evzuire poteft, nee vivo, nee v{ortuo. Cic. 1 Tufcul. (/) Pfal. x?x. n. (w) 2 Theff i. 7. 2 Tim. iv. 8. \ Dat potius quod fuum eft, quam reddit, quod nojirum. Concii. Arauf C. 22. (n) Rom.iv. 4. [0) Rom. in. 26. (p) Neh. ix. 8. i Juflum eft ut reddat quod debet debet, autem quid pollkitus eft. ikrn. Promittendc [ft. debitoremfacit, Auguft. 3 4* Of the Jujlice of God. having made himfelf a debtor to his people by protnife, his juftice obligeth him to make it good. 2 Afflictive juftice. God is juft in all the afflictions he brings upon his creatures. I (hall not here meddle with that debate, whether God may in juftice afflict an innocent crea- ture : Only it is evident, that none of the rational creatures, whom he is pleafed to afflict, are innocent. All are guilty before God, fo that none of them can complain of any wrong or iniquitous dealing, whatever their afflictions be. Air the miferies and troubles of the children of men are the bitter fruits of their own fin : For, if man had not finned, he had lived in a happy ftate, according to the covenant of works. True it is, God doth not alway* afflict men with an eye to their fins as the caufe : But fometimes for their trial, and to (hew his fovereignty and dominion, as is clear in the cafe of Job, againft whom 6W was moved, to dejlroy him without caufe (q) g and to manifeft his own glory, which was the end of Lazarus' ficknefs, and of the poor man's blindnefs from his birth ( r). Yet all the children of Adam have fin enough to juftify God in the fharpeft afflictions he brings upon them; and fin is ftill the coal from which thefe fparks do flee. But though all the afflictions he brings upon men are occafioned by fin, yet they are not all defigned for the avenging of fin. Therefore we may diftinguifh his afflictive juftice into that which is cor- rective, and that which is reductive, and that which is vin- dictive. ( i. ) Corrective juftice is that whereby God is juft in the afflictions he brings upon his own children for their correcti- on and amendment: For He will not lay upon man more than is right, that he fjould enter into judgment with God (s). But though he is juft in them, yet they are not acts of divine re- venge, but effects of divine love. As many as he loves , he rebukes and ch ijlens (t). They are from God, not fimply as a Judge, but as a Father (u) ; or as he is f a Judge and Father. Chrift made full and perfect fatisfaction for the fins of his people, (o that vindictive juftice hath no plea againft them : Therefore their afflictions are not punifhments to fatisfy juftice, but rods in the hand of a father (#). He is indeed juft in them, yet not limply as a judge, but as a judge that ftands {q) Job ii. 3. (r) John xi. 4. and ix. 2 (s) Job xxxiv. 23. (t) Rev. iii. 19. C. /}< fag. 69, 76", 346 Of the Jujlice of God. we do not thereby limit the power of God-, but it is the jus- tice ani righteoufnefs of his own nature that bounds him. As he cannot lie or deny him/elf; fo he cannot do any thing un- juftj and it would be unjuft to let fin go unpunifhed. SERMON XLIL THIS vindictive juftice of God is variously manifeft- ed. As, i. By executing terrible judgments for fin, even in this world. The faints own and acknowledge this : Thou artjujl in all that is brought upon us. Thou art righteous, O Lord, be* caufe thou baft judged thus (a). The end of all God's judg- ments, is to witnefs to the world, that he is a juft God. And to demonftrate this the more clearly, I. He fometimes exe- cutes judgments on finners openly and vifibly, that others mav fee, and fear, and take warning He ftriketh them as wick- ed men in the open fight of others. Sometimes he makes his judgments manifeft : So that he is known by the judgment that he executeth {b). 2. Sometimes he executes defolating and de- ftroying judgments on whole cities and nations. Of this we have frequent inftarrces and examples in fcripture. And the pfalmift tells us, that God dejlroyed cities, and that their memo- rial perified with them (c). God himfelf gives a fummary ac- count of fuch difpenfations ; I have cut oft" the nations; their towers are defolats ; I made their ftreets wafte, that none pa fed by ; their cities are dejlroyed, fo that there is no man, there is none inhabitant (d). 3. He fometrmes executes ftrange and un- heard of judgments. He works a new thing, and brings fuch judgments on people, as neither they nor their fathers ever heard or faw: So it was in the cafe of Dathan and Abiram ; God made the earth open her mouth, and/wallow them up quick U). And f He rained hell out of heaven upon Sodom. 4. Some- times he maketh quick work with finners, and furprifeth them with fudden judgments. Thus, Nadab and Abihu were confumed by fire from heaven: Herod was fuddenly fmitten by an angel : Fifty thoufand of the Bethihemites were fmit- ten for looking into the ark : Ananias and Sapphira were fud- denly ftricken dead. 5. He often proportions judgments to the [a) Neh. ix. 33. Rev. xvi.5. (b) Job xxxiv. 26. Rev. xv. 4. Pfal ix. 16. (c) ?hl ix. 6. (d) Zeph. iii. 3. (?) Numb. xvi. f Plait dhsnnam e Cxh, Salvian. Lib. de provid. Of the Juflice of God. 34 7 the fins of men, fo as they may read their Tin in their punifh- ment. Sodom's fin was aflame oflufl, and her puniftiment a flame of fire ; Haman was hanged on his own gallows: And many other initances there are, which confirm what the preacher fays : He that diggeth a pit flhall fall in\o it ; andwhofo breaketh an hedge , a ferpent Jball bite him (f). True it is that wicked men do ufualiyprofper in their outward worldly condition : Yet there is what may abundantly vindi- cate and clear the j uftice of God in this matter. Fqr, 1 . There are other judgments and punimments beGdes outward afflic- tions. Even the very profperity of wicked men is their judg- ment: It deflroys them f. It is but a feeming profperity, and not fuch truly. It is a curfe *o them: They are thereby pre- pared for the day of flaughter [g). All their enjoyments are falted with a curfe: Curfed is their bajhet and their flore (h) : Their very bleffings are curfes. Their table proves afnare to them, God gives them riches to their hurt (z); to be fuel for their pride, prodigality, luxury, intemperance, and other evils ; fo that they are thereby blinded, and hardened, and ftrength- ened in their wickednefs: and thefe are trie foreft judg- ments (k). 2. The execution of vifible judgments is only fufpended for a time. As fome are God's eleel:, and there- fore not to be cut off in their unregenerate ftate: So he en~ dures alfo with much long-fuffering the vejjels of wrath fitted to deflruclion (/,). They are like malel actors condemned to death, oniy reprieved for a time. AndGodfufpends the execution for juft and wife reafons4 Either becaufe he hath fome belonging to the £leclion of grace to bring out of their loin&; or, becaufe he hath fer- vice for them in the way of his providence about his church and people •, or becaufe his people are fheltered under their wings. 3. Judgement, though delayed, willatlail be executed. Tho* it be not fuddenly executed, yet it is furely executed: As a chimney long foul will be fired at length. God will at length fhew himfelf a juft and righteous God. And the longer judg- ment be delayed, it will be the more fevere when executed. Juftice may, like a lion, feem to be afleep; but at laft it will awake, and roar on the (inner. Hence the Lord threatens, I have long time holden my peace, I have been filly and refrained myfelfi now will I cry like a travailling woman, I will deflroy^ and ( f) Ecclef. *viii to. f Improbo bene ejjt non poteft. Cic. par. {g) Prov. i. 32. (/;) Jcr. xii. 3. (i t Jame3 v. 5. Deut. xxviiu 17. {ij Mai, ii. 2. i*iai. lxix. 23. Eccl.v, 53. (/) Rom. ix. ?.z. 34$ Qf the JuJHce of God. and devour at once (m). God hath an eternity wherein to ptt- nifh impenitent finners. Hence Abraham is brought in fpeak- ing to the rich glutton, Son, remember that thou in thy life-time receivedjl thy good things, and likeivife Lazarus evil things : But now he is contorted, and thou art tormented (n). 4. The greater their outward prosperity be, their judgment will be the more terrible for their manifold abufe of it. They are lifted up on high, that their fall may be the greater *. Their ingratitude for, and manifold abufe of his mercies, will furnifti a fevere in- dictment againft them. While wicked finners abufe God's patience toward them, they treafure up to them/elves wrath a- gainjl the day of wrath, and revelation of the righteous judgment of God (0). 2. The juftice of God appears in fentencing fo many mil- lions of Adam's pofterity to everlafting pains and torments for fin: According to that dreadful fentence that fhall be pro- nounced at the 1 aft day : Depart from me, ye curfed, into everlaft- ing fire, prepared for the devil and his angels (p). If you could view the pains of hell, and hear the lhrieks and roarings of the damned there, you could not but cry out, O the feverity of divine juftice I Though they are the work of God's own hands, and roar and cry under their torments, yet can they not obtain any mitigation of them, not one drop of water to cool their tongues (q). The juftice of God is inexorable. 3. It is manifeft efpecially in the furFerings of Chrift. God gave him to the death for this end, that it might be known what a juft and righteous God he is. So the apoftle tells us, that Gody^ him forth to be a propitiation, through faith in his Hood, to declare his right e oufnefs , &c (r). He fet him forth in garments rolled in blood, to declare his juftice and'righteouf- nefs to the world. After man's apoftacy and rebellion, there was no way to keep up the credit and honour of divine juf- tice, but either a ftrici execution of the law's fentence, or a fufficient fatisfa&ion. The execution would have deftroyed the whole race of Adam : Therefore Chrift ftep in, and made a fufficient fatisfa£Hon by his death and furFerings, that God might exercife his mercy without prejudice to his juftice. Thus, the blood of God muft be flied for fin, to let the world fee that he is a juft God. The juftice of God could and would be (m) Ifa. xlif. 10. [n) Luke vi. 2£. * Tolhuitur in ahum, ut lapfu graviori ruant. {0} Rom. ii. 5. (p) Matt. xxv. 41. ijr) JLuke xvi. 24, 2& tr) Rom. Hi. 2j. Of the Juftice of God. 34^ be fatisfied with no lefs. Hence it is faid, Godfpared not bis oivn Son (s) Even the dear Son of God could obtain no abate- ment of his fufferings, no not from his own Father. God could not, and would not fpare him. O the feventy of divine juftice! 4. The juftice of God will be manifefted in the great day. Then will be the folemn triumph of divine juftice. He hath appointed a day in the which he will judge the world in righteouf- nefs (t). That will be the great day of' his wrath, and the re- velation ^ his righteous judgment {it). Third, I go on to aftign fome properties of the juftice of God. In general, God is incomparable in juftice -, there is none like him in it. He is eminently juft. Hence he is called The juft One (a?), by way of eminency, as if there were none juft but he •, becaufe there is none juft in comparifon of him. How ftjould man be jujl with God {y) ? Hence he is called, the habitation of juflice vz). As if juftice dwelt no where, and had no abode, but in him. Particularly, 1. He is effentially juft. He is mfl juft (a). Orig. J hiflice, juftice. He is Juftice itielf- Juftice is his very eflence. 2. He is necefiarily juft. He can- not but be juft, and do juftly. Being Sovereign Lord of hea- ven and earth, his own will is his law, the moil exact plat- form and rule of juftice and righteoufnefs. Hence he is faid to do according to his will (b). 3. He is perfectly juft. So in the text, his work is perfeEl ; and he is without iniquity. He is juftice, jujlice (c) ; That is, altogether juft, without the lead mixture, tincture, or fnadow of injuftice. There is in him plenty of juftice : And there is no unrighteoufnefs in him (d). There are no flaws or defers in his works and actions 4. He is immutably juft. So it is faid in my text, He is the rock. He is ftedfait in juftice and equity, firm and unmoveable like a rock. Hence the pfalmift fays, He is my rock, and there is no unrighteoufnefs in him (e). He can no more be removed from dealing righteoufly, than a rock from its place. To the fame purpofe he tells us, His righteoufnefs is like the great moun- tains (f). That is, It is fiedfaft and unmoveable. God can- not be moved to pervert judgment. (1.) Not by a fear of any evil: For, he ftands in awe of none becaufe of their power or greatnefs. His day of vengeance is upon all the cedars of ' Le- bation*, (j)Rom viii.32, (/) A&sxvli 31. (z/)Rom.ii.c. (x) A£tovij. 52. (y) Job ix. 2. (z) Jcr. 1. 7. {a) Job xxxiv. 17. (b) D^i. iv. 3£. (c) Job xxxiv 17. {d) Job xxxvii. 23. J?fal. xcii. 15, {?) Ffal. xcii. 15. (/') Pfal. xxxvi. 6. 35© Of the Jujlice of God. hanorij and upon all the oaks of Bafhan9 and upon all the high mountains (g). Nor, (2 ) By hope of gain : For nothing can be added to him. He cannot be bribed. He is no taker of gifts [h). 5. He is impartially juft. He deals juftly with all 'men, without refpecl: of perfons. He refpecleth not the perfons of princes y nor regardeth the rich more than the poor : But judgeih according to every man's work, without refpecl of perfons (i) The greatnefs and excellency of any cannot exempt them from juft punifhment. He fpared not the angels that finned; yea, he ipared not his own Son, when he flood in the room and place ef elecl: Tinners. 6. He is infinitely juft; moft jufl (k) ; juft in the higheft degree; yea, juft beyond all degrees. His juftice cannot be bounded or limited. 7. He is univerfally jut. All his ways are judgment : And, he is righteous in all his waysy and holy in all his works (/). We are oft-times fo bemifted that we cannot fee the reafons of God's difpenfations, and there- fore are at a lofs how to reconcile them with his nature and •attributes. But there is juftice and equity in all his difpen- fations, though it be not always obvious to our reafon. His judgments are a great deep [m). That is, his a£ls and admini- strations, as Sovereign Lord and Judge of the world, are un- fearchabie. There is fuch a depth in them, that we cannot found the fame by the ftiort line of our underftanding. The actions of God are often myfterious, but never unrighteous. Even when clouds and darhtefs are round about him; I hat is, when his providences are fuch dark riddles that none can un- fold them; yet righteoufnefs and judgment are the habitation 6f his throne. Though we do not, or cannot fee him, yet judgment is before him (n); fo that we muft not mealure God by what we fee. We are poor fhort-fighted creatures, and therefore muft Cry out with the apoftle, How wife arch able are his judgments 9 mid his ways pajl finding out 0) ? Fourth, I come in the laft place to apply this doctrine. Ufe 1. For inPcrucliion. Is God infinitely juft? Then there is a judgment to come. The juitice of God requires that men fhouid reap according to what they have fown: That it fhouid be well with them that do well, and ill with them that do ili. But it is not apparently fo in this world, becaufe now is the time of God's patience and our trial: Therefore there mult be a day when the juftice of God fliall be made manifeft. This (g) Ifa.il. 12,13, H* (b) 2 Chron. xix. 7. (/) Job xxxiv. 19. 1 Pet. i. 17. (.(•) Job. xxxiv. 17. (7) Pfa!. cxlv. 17. [m) Plal. sxxvi. £. («) i?fal, xcvii. 2. Job xxxv. 14. (0) Rom. xi.33. Of the Juftice of Goo3. 351 Thts is the preacher's argument, And moreover ', fays he, Ifaio9 under the fun, the place of judgment , that ivickednefs luas there j and the place of righteoufnefs, that iniquity was there. I /aid in mine hearty God fid all judge the righteous and the wicked: For there is a time there for every purpofet and for every work (p)» On that day the juftice and righteoufnefs of God {hall be re- vealed ; therefore it is called the day of the revelation of the righ- teous judgment of God (q). The equity of God's difpenfations is not now fo fully feen : But all will be open and manifeft on that day. Then God fliall have the glory of his juftice, and his righteoufnefs (hall be openly vindicated. Ufe 2. Here is matter of terror to wicked finners. O how- terrible may it be to you, to think that there is an infinitely juft God, who cannot but take vengeance on you, if you con- tinue in your fins ? And you cannot efcape his righteous judg- ment. True it is, he is a God of infinite mercy, but he is alfo infintely juft, to take vengeance on them by whom mercy is defpifed ; and while you continue in any known fin, you turn your back on mercy, by refufing to come up to the gra- cious terms on which mercy is offered : Therefore you fhalt have judgment without mercy (r) ; even a cup of wrath unmixed* One divine attribute is not exercifed to the prejudice or wrong of another. Many harden themfelves in fin by wrong notions of divine patience ; God takes notice of this : Thefe things haft thou done, fays he, and 1 kept fdcnce : 'Thou thoughtejl that I was altogether fuch an one as thyjelf(s). But f divine patience is not forgivenefs: God may forbear thofe whom he will not pardon. Even the veffels of wrath that are fitted for deftruFtian may be endured with much long fuffe ring (/).• But at length juftice will avenge the abufe of patience: and juftice will be the more fevere, when long patience hath been much abufed. Ufe 3. Here is matter of comfort to the godly; to fuch of you as believe on Chrift, and have received him by faith. The juftice of God is for you, as well as his mercy. Juftice is made your friend. Your bieffed Redeemer hath fatisfied it : He paid all your debt to the juftice of God ; io that juftice hath nothing to crave of you, no plea againft you. It doth not ftand with the juftice of God to exacx the iame debt again. Yea, your Redeemer did not only fatisfy juftice, but alio me- rited (p) Eccl.iii. 16, .17. (q) Rom, ii 5. (r) Janics rt. 2. Rev* *iv. jo. (/) Pfal. 1. 21. f $uod (hfertur mn aufertw* (t) Rom. ix. 12* g 5 1 Of the Juflice of God. rited the exercife of it on your behalf. Hence it is that God is bound in juftice to juftify you upon your believing in Chrift : For he is jujl, and the juflifier of him who believeth in jfefus (u). He is juft to pardon fins, upon your penitent con- feffion of them. If we confefs our fins , he is faithful and jujl to forgive us our fins (x). He is juft to make good his promifes to you : For God is not unrighteous to forget your work and labour of love (y). And he is juft to avenge the wrongs done to you by wicked men. The Lord execute th righteoufnefs and judgment for all that are oppreffed (z). So that the thoughts even of di- vine juftice may be comfortable to you who believe in Chrift. Ufe 4. For exhortation In feveral branches. Exhort. I. Let the confideration of the infinite juftice of God engage you to flee to Chrift. Confider, 1. You are guilty creatures; guilty by original fin, and by innumerable actual tranfgrefiions. You have offended and tiifhonoured God times without number. And, while you are out of Chrift, every fin expofeth you to the wrath of God without a refuge to cover you. You are under fentence of condemnation by the law : For, Curfed is every one that conti- nued not in all things that are written in the law to do them (a). You are like malefactors condemned to death -, and the wrath and juftice of God is purfuing you, and ready to take you by the throat, and to execute the law's curfe every moment. 2. Divine juftice muft have a fatisfa&ion. God in juftice will not pardon your fins without one: So that you cannot elfe efcape the terrible wrath that is due to you. It was God's defign by all the priefts and facrifices under the law, to in- ftrucl: that people, how alone the guilt of their fins might be expiated, to wit, by making atonement for them by facrifice ; and that there was no other way of falvation, but by a real propitiation and atonement made for their fins. The honour of God's juftice, as Governor and Judge of the world, could not be kept up without a valuable fatisfaclion. 3. Neither ye yourfelves nor any mere creature in heaven or earth, can make a valuable fatisfaction to divine juftice for your iniquities. There being an infinite evil in fin, in regard of the object againft whom it is committed, viz. the infinite majefty of God; all the fufferings of men and angels, being but of a finite value, could not be a valuable fatisfaction for it. And there is infinitely more evil in fin, than there is good in all (a) Rom. iii. 26. (,y) ljohni. 9* (/) Heb. vt, li, {z) Hal. ciii. 6. (a) Gal. iii. 10. Of the Jujiice of God. 353 t\\ your repentance, prayers, and tears. Further, if you or any other mere creaiure could fatisfy for your fins, then Chrift had died in vain : Yea, God's giving his Son to *f>e death, had ra- ther been an acl: of cruelty to him, than an act of mercy to us. 4. Chrift made full fatisfaclion to divine juftice. For, he fuffered for our fins (b) : Our fins being imputed to him, he fuf- fered the puniihment due to them. He was made fin for us : And his own fe/f bare our fins in his own body on the tree if) Here- by he fully fdtisfled divine juftice. For, not only did God ac- cept of his furFerings as a fufncient fatisfa&ion, and fmell afweet favour of reft from them [d); whereof his refurrechon from the dead was a clear demonftration ; but alfo they were, in them- felves confidered, a price of infinite value, confidering the in- finite dignity of the gterfon fuffering, who was every way equal with God ; and confidering alfo the greatnefs of his fufterings, being without any allay or abatement of the leaft degree of mifery. God fpared him not (e), in a way of impartial juftice. He fuffered all that law and juftice required, and all that our fins deferved. From all which it appears, that you have a fuf- ficient fatisfacUon for the ground of your faith. 5. Youcanhavenointereft in, nor benefit by Chrift's fatisfac- tion without faith in him. We read of thefprinhling of the blood What 4oJl thou (k) ? There is no tribunal before which you can cite God to anfwer for any of his difpenfations. Me giveth not ac- count of any of his matters (J). Every man may do with his own what he pleafeth, and why may not the Lord do fo ? Shall we deny to him the common privilege of all proprietors s He is the potter and we are the clay. Do what he will, he doth us no wrong, becaufe he hath fupreme and abfoiute right over us and ours. Therefore fay with Eli, It is the Lord ; let him do what fecmeth him good (m). And follow the pfal milt's example : I was dumby fays he, I opened not my mouth; becaufe thou did/l it (//). 2. Confider your own guiltinefs. God never airlifts without caufe : At lead there is always fin enough in us to juftify his way to- ward us. It is on this ground that the faints give him the ho- nour of his juflice under their a&icTions, in the texts already quoted (/") Ezek. xviii. 25. (g) Ezek. xviii. 25. (h) Neh. ix. 33. Lam. i. 18. Dan. ix. 7, 14. (/') Pfal. li 4 (k) Job. ix 12. (/) Job xxxiii. 1$. («) 1 Sam. hi. iS. (#) Ffal.XKxix 9. 3S<5 Of the Jufike ofGoJ. quoted. Hence Elihu pleads for God, Far be it from Gcd, that he Jhould do inickednefs ; and from the Almighty that he fjould com- mit iniquity : For the work of a man /hall he render unto himy and caufe every man to find according to his ways (c). The confiderat ion of your great guiitinefs ihouid Hop your murmurings : Where- fore doth a living man complain , a man for the punifhment of his fins (/>) ? Whatever you iuffcr, you fuffer jultly ; fo that you can complain of none but yourfelves. Yea, your afflictions are always fliort of the caufe- God exacleth of thee lefs than thine iniquity deferveth (q). Therefore fay with Ezra, Thou our God haji punijhed us lefs than our iniquities deferve (r). When God laid on a heavy crofs, he might have caft you into hell. You are fuch guilty creatures, that God cannot put you in a worfe condition than you deferve. Therefore, fay with the church, It is of the Lord s mercies that we are not confumed, becaufe his cw pajfions fail not (s). 3. Confider his infinite wifdom He is in- finitely wife, and knoweth what is good for you, and how to carve out your lot for you, better than you do yourfelves. And he hath infinitely wife reafons for all that he doth. Therefore you mould own the equity and wifdom of his difpenfations, though you cannot fee the reafons of them. God's judgments are a great deep it) : And you are wort fighted creatures; your capacity is very mallow : Therefore believe that he is righte- ous, contrary to prefent appearance, as the prophet did, Righte- cits art thoUy 0 Lordy when I plead with thee : Yet let me talk with thee of thy judgments (//). And on the depth of his wifdom : B.ather accufe yourfelves of blindnefs, than God of injuftice. Again, own and reverence the juftice and righteoufnefs 0$ God in his dealings with this land and the church of God in it, and in the prefent frowning afpeel: of his difpenfations. If he remove eminent and worthy infhuments ; if he take away the hedge of his vineyard, and fuffer it to be troden down •, if he fuffer the wild beaft: to wafte and devour it; if he bring the light of the glorious gofpel under a fad ec ipfe ; if he turn us back to the wildernefs again; if he fay to the bloody fword, " Sword, €i go through the land, and cut off man and bead in it ;" if he call for famine or peftilence to devour us, all will be mod juil. We have cleferved no lefs : For we are a finful people ; our a- bominauons ar^ great, and many, and highly aggravated. There- fore let a. jultify God, and take ihametoourfelves : We have pro- voked him by our (hameful iniquities: So that we mould fay, The Lord is righteous; but we have rebelled againfl his commandment (#). Further, (0) Job xxxiv ic, 11. M JLwn. in. 39. (?) Job xi. 6. (r) Ezra ix.13 (/,Lam.itfra2. l/)I'fuhxxxvi.6. (»)Jer,xii.i. (x; Lam. i»i&. Of the Jujlice of God. 3 ^ Further, own, adore, and praife the juftice and righteouf- nefs of God, in his judgments upon the enemies of the church. We have a pattern for this in the fong of the church, delivered from the tyranny of antichriit : They fin g the fong of Mofes the fervant of God, and the fong of the Lamb, faying, Great and mar^ vellous are thy works, Lord God Almighty ; jufl and true are thy ways, thou King of faints And, Allelujah, falvationy and glo- ry, and honour, and power unto the Lord our God : J* or true and righteous are his judgments ; for he hath judged the great *whore(y). Exhort. 4. Imitate God in this: iStu^y to be juft and righte- ous as he is : For if ye know that he is riglfteous, ye know that every one that doth righteoufnefs, is born of him And, He that doth righ- teoufnejs is righteous, even as he is righteous (z). And, I. Be juit. toward God. Render unto God the things that are God's (a). Now you yourfelves and ail that you have are his*. Nothing you have is your own. They were rebels againft God whofaid, Our lips are our own, who is Lord over us? There- fore give yourfelves to him. The Macedonians were exemplary in this : They firfl gave their ownfelves to the Lord {b). Give your hearts to him. This he calls for, My Son, give me thine heart (c). And give your bodies alfo: Offer up your bodies a living facrifice -to God{d). In a word, all you tiave muft be confecrated to God, to be employed in his fervke, and for his honour and glory: According to that prophecy, In that day fh all there be upon the bells of the horfes, Holinefs unto the Lord; and the pots in the Lord's houfefljall be like the bowls before the altar. Tea, every pot in Je~ rufdem, and in Judah, ffjall be Holinefs unto the Lord of ho/Is (e). It is a facrilegious injuftice, to keep back any thing from God. Again, you owe him all your fervice and obedience, in its ut- molt extent, and with the greateft intenfenefs of heart and af- fection. Let him have his due : Only fear the Lord and ferve him in truth with all your heart (/). Again, every mercy brings you under debt to God for thankful returns: And it is a great (in, when your returns are not fome way proportioned to the mercies you have received. This brought wrath upon good king Hezekiah : He rendered not again according to the benefit done unto him ; — therefore there was wrath upon him, and upon Judah and Jerufalem (g). Once more, every vow and promife makes you a debtor to God ; and if it be unjuft not to pay your debt to man, it is much more fo, not to pay your debt to God. Therefore, Vow, and pay unto the Lord your God [h). -p (y) Rev xv. 3. & xix 12. (z) 1 John ii. 29. & iii 7. (a) Mat.xxii.2 1. * Nefciunt fun parcsre qui nihil fuum norimt. Ambrof. (b) 2 Cor. viii 5 (c) Prov xxiii. 26. {d) Rom. xii I. (e Z.ech. xiv.2C,2i. (/) 1 Satn.xii.24. (g) 2Chron. xxxii. 25. (h) PiaL Ixxvi. ii^ 3S* Of the Juflice of God. 2. Be juft toward man. And that, i. In your private deal- ings. 2. In your public adminiftrations. ( I .) Be juft in your private dealings. Render to all their dues% tribute to whom tribute is due, cujlom to whom cuflom, fear to whom Jear, honour to whom honour (i). Whether this due arife, I. By virtue of the law of God : So, honour is due to parents, tribute to magiftrates, &c. In which things the obligation cannot be made void. Or, 2. By way of bargain and contract. So, what is borrowed ought to be reftored ; and the labourer's hire ought to be duly paid ; to keep it back is a crying fin (k). Or, 3, By a voluntary promife in things lawful, whereby men make them- felves debtors. It is the character of one that hath communion with God in ordinances, and (hall have communion with him in glory, that he fweareth to his own hurt, and changeth not (/)* Further, do injury to no man, neither in his perfon, nor in bis name, nor in his eftate or goods. Do no wrong, do no violence to the Jlr anger, the fatherlefs-, nor the widow [m). In a word, obferve that golden rule, All things whatfoever ye would that men Jbould do to you, do ye even fo to them : For this is the law and the prophets («). To excite and engage you to be juft in your private dealings with men, confider, 1. This is honourable. Righteoufnefs is a part of God's image in man. The new man is created after God in righteoufnefs (0). Therefore, the more juft and righte- ous, the more like God. 2. This is very pleafing to God He loveth him that follow tth after righteoufnefs. And, To do juft ice and judgment t is more acceptable to the Lord than facrifice (/>). And without this, nothing you do can be pleafing to him, no not your moft folemn duties of worfnip. God would not ac- cept of his peoples' peace-offerings, till judgment run down as 'waters, and righteoufnefs as a mighty jlream [q). And he rejected the Jewifh fafts, becaufe they did not loofe the bands of wicked- nefs, and undo the heavy burdens, and let the oppreffed go free (r). Iniquity in traffic and commerce is hateful to God. All that do unrighteoufly, are an abomination unto him : And, diver fe weights, and diverfe meaj'ures, both of them are alike abomination to the Lord {s). 3. Jultice and righteoufnefs in our dealings with men is a cre- dit to religion. It is lovely in the eyes of the world, as injus- tice is odious and hateful to men. It is the fupport of human fociety, and commerce between man and man. Thefe things are (i) Rom xiii. 7. (*■> Deut. xxiv. 14, 15. James v.4. (/) Pfal. xv. 4. (w) jew xxii 3. («) Matth. vii. 1 2 (*)Eph. iv. 24. (f>) Prov. xv. 9. and xxi. 3. (q) Amos v. 22, 23, 24, (r) Ila. lviii. 5, 6\ (/) Dcut. xxv. 15, 16. Prov. xx. ic. Of the Juficc of God. 359 are good and profitable unto men {t). So that, to do juftly is the way to adorn religion, and to reprefent our profeflion with ad- vantage unto the confeiences of men. ProfeiTors of religion, that deal unrighteoufly, are a reproach to the gofpel of Chrift, and harden profane men, 4. Righteoufnefs in your dealings will be profitable to yourfelves. It is the way to a blefling : For bleffed are they that keep judgment t and he that doth righteouf nefs at all times [u). Mofcs tells us that this is a mean of hap- py profpenty and fuccefs. That which is altogether jujl jhalt thou folloiUy fays he, that thou mayejl live^ and inherit the land which the Lord thy God giveth thee (x), A little gotten by juft dealing is better than much gotten by fraud and injuftice. Bet- ter is a little with righteoufnefs^ than great revenues without right £ and a little that a righteous man hath is better than the riches of man y wicked {y). The comfort of what you have, lies not in abun- dance, but in God's blefling. On the contrary, unjuft and un- righteous dealing will bring a moth on your eftate. An ill won penny, we ufe to fay, will bring down a pound. He that ccvetetk an evil covet oufmfs to his houfe, that he may Jet his nejl on high, con- fultethjhame to his houfe> andfinneth againjl his own foul (z). God doth no*; fufFer men to hold what they have gotten unjuftly : As Zophar fays of the unjuft man, He hath fwallowed down riches \ and hefhall vomit them up again ; Godfhallcafi them cut of his belly (a). And unrighteoufnefs expofeth to wrath and ven- geance. Ihe apoftle, on this ground, diffuadesfrom it : That no man go beyond and defraud his brother , becaufe that the Lard is the avenger of all fuch (b). Well then, beware of all unrighteous dealing, cheating, de- frauding, extortion, foreftalling, regreting, and other fuch evils. Make confeience of juftice and equity in your dealings. Ob- ferve the rules of jultice in lefier, as well as in greater matters: For he that is unfaithful in little, will be unfaithful alfo in much. Deal not unjuftly upon any temptation whatfoever. Let not hope of gain move you to it : For there is no profit in what is gained unjuftly: It is a certain lofs, and will prove fo in the iffue. (2.) Be juft in your public adminiftrations : Ye that are in places of power and truft. Magiftrates and judges fhould deal juftly. He that ruleth over men mitft be jujl \ ruling in the fear of God (c). bee and ponder three texts of fcripture. One is Mofes' exhortation to the judges in his time : Hear the caufes between (t) Titus iii. 8. (u) Pfal cvi. 3. (x) Deut. xvi. 20. (y) Prov. xvi. 8. and xxxvii. 16. (z) Hab. ii. 9, 10. (*} Job xx* 15. {b) 1 Theff". iv. 6. (c) 2 Sam. xxiii. 3. 360 Of the Jujlice of God. hetween ytur brethren, and judge right eoufly between every man and his brother , and the Jh anger that is with him. Ye foall not rejpecl perfons in judgment , but you/hall hear the Jmall as well as the great : JTe/hallnot be afraid of the face of man: For the judgment is God's {d) *» Another is JehouSaphat's exhortation to the judges m his time : Take heed what ye do : For ye judge not for man, but for the Lord, ivhi is with you in the judgment Wherefore now, let the fear of the Lord be upon you ; take heed and do it : For there is no iniquity with the Lord our God, nor rejpecl of perfons, nor taking of gifts ; e). 1'hc third text is a terrible wo denounced againft unngrite< u,> rulers and judges. Wo unto them that decree unrighteous decrees, and that write grievoufnefs which they have prefcribed : To turn oftde the needy from judgment, and to take away the right from the poor of my people; that widows may be their prey, and that they may rob the fa- therlefs. And what will ye do in the day of vifitation, & c (f). Magi- ftrates, rulers and judges, are called gods. God hath put his own name upon them ; therefore they mould ftudy to be like God, in obfervingtheruleof jufticeand righteoufnefs in their admini- ftrations. This is much for the glory of God, the good of his peo- ple, and their own peace; and the reward of fuch will be great* (d) Deut. i. 16, 17. * Juflttia non novlt patrem vsl matrem : Veritatem novit ; perfo* nam non novit : Deum irnitatur. Cafliao. (c) 2 Chroa. xix. 6, 7. (/) Ifa. x. 1, 2, 3. DISCOURSE X. Of the Patience of God* SERMON XLIV. Rom. ii. 4. Or defpifejl thou the riches of his forbearance and long-fujfering, IN the four firft chapters of this epiftle, the apoftle treats of the caufe of our j unification before God; and proves that we are juftified, not upon the account of our own righteouf- nefs and good works, but upon the account of the righteoufnefs of Chrift, imputed to us, and received by faith alone. This he proves by this argument, that men have no righteoufnefs of their own to juftify them, feeing all are unrighteous *, which he clears and illuftrates with reference, both to the Gentiles and to the Jews* Of the Patience of God. 3 £ j Jews. He begins with the Gentiles, in the preceding chapter, from the 18th verfe and downward, where he fhews that the Gentiles imprifoned and fuppreffed the truth -, that is, thefe natural nations they had of their duty to God and their neigh- bour, that they might fin the more freely : For which, God in his juft judgment, gave them up to grols fins, fuch as abomi- nable idolatry, and the filthy lufts of all uncleannefs. And then, from the beginning of this chapter, and downward, he vindi- cates the juftice and righteoufnefs of God, in fuch judgments on wicked finners \ and particularly, on fuch fmners as are themfelves guilty of the fame fins, for which they judge and cenfure others, and abufe and mifinterpret the goodnefs and patience of God toward them. For the fubjecl: of my difcourfe, I pitch only on thefe words, by which the patience of God toward finners is exprefTed, The riches of his forbearance and long-fuffering. Forbearance and long-* fufferingi are different words here ufed to exprefs the fame thing, to wit, the patience of God. God's patience, whe- ther it be exercifed for a fhorter, or for a longer time, is call- ed forbearance ; but long-fuffering is a further degree of pati- ence and forbearance. When God hath long patience, or when his patience is lengthened out, then it is called longfuffering. But here we have aifo the riches of his forbearance and longfuffer- ing. Riches ; that is, great abundance. His patience is ad- mirably great : He is, as it were, enriched with it. There are riches of divine patience that none can count the value of; and a depth in thefe riches that none can fathom. They are indeed unfearchable riches. The doctrine I propofe is this: Admirable patience is one of God* s glorious excellencies. His patience is his riches. He is rich in his forbearance and long-fuffering. How great then muft it be ! We may and ought to admire it, but cannot comprehend it. I {hall here endeavour to lhew, 1. That God is patient; or, patience is one of his glorious perfections. 2 . What the patience of God is ; ort what is the nature cf this divine perfetlion . 3 . Wherein the patience cf God is etcercifed* 4. Whence the admirable riches and greatnefs cf his patience doth appear. 5 . What are the properties of God 's patience. 6. Why he exercifeth fuch patience. 7. If mil apply the whole. Vol. I. N°. 4. Z z &*$% 36.2 Of the Patience of God. Firfl, I {hew that God is patient ; or, patience is one of his glorious perfections. We find it often attributed to God in fcripture, under a variety of expreflions. It is often exprefied by a Jloiunefs to anger («); importing that God doth not pre- fently pour out his wrath on fuch as provoke him. In my text it is expreifed by forbearance. He forbears punifhment, notwithstanding of the fins of men. And it is exprefled by long-fuffering (b), which is a lengthening out of patience. This is one of the remarkable letters in God's name, as he himfelf proclaimed it before Mofes. God fufFers, and bears long with finners. It is long before he draw out the fword of juftice a- gainft them. It is alfo expreffed by his keeping filence ; Thefe things hajl thou done, fays the Lord, atidlkeptfihnce (c). "I did <4 not ipeak to thee by providential rebukes, or in my wrath ** and difplea^ure; I did not prefently call thee to account." Further, that God is patient, appears, I. Becaufe he is the Governor of the world. Patience is neceffary to fit men for government : Therefore it muft be a neceffary perfection of him who is the fupreme Governor, confidering that the whole ivorld lies in ivickednefs (d). God would be incapable to govern it, if he had not patience to bear with the fins and follies of men. Without this, he would in a moment deftroy the world. 2. Patience is fo neceffary a perfection of God, that the glory of his other perfections would be much obfcured without it. Were it not for his patience, how could his wifdom be glori- fied in bringing ?ood out of evil, and fo much good out of fo great an evil as fin is .? If he prefently executed deferved wrath upon the enemies of the church, how would his power be glorified, in preferving his people in the hot furnace of af- fliction ? And how would his wifdom in contriving, and his power in accomplifhing their deliverance, be vifible and con- fpicuous to the world ? And without the exercife of patience, how would the equity of his juftice be manifeft and unquefti- onable ? If he were not patient toward finners, he might feem to be cruel to them. 3 How many proofs of the divine pa- tience have we in his providential works ? What admirable patience appears, in God's bearing with our firft parents, when they turned rebels againft him ? The creatures were continued for their ufe and fervice, the earth did not fwaliow them up, they were not prefently thruft down to hell, as they de- (*) Neh. ix. 17. Pfal. ciii. 8. Nah. 1. $. (b) Pfa!. cxlv. 8. 1 Pet iii 20. 2 Pet. iii. 9, 10. Exod. xxxiv. 6. (c) Pfal. 1. 21. (d) 1 John v. 19. Of the Patience of God. 3 63 deferved. Yea, Adam's life was continued for the fpace of 930 years after his rebellion, lhe children of Ifrael were a itiff-necked people : Though they grieved God forty years to- gether in the wildernefs, yet he fuffered their manners (e). And though afterward they did often rebel againft him, and were guilty of the higheft provocations, and abufed the mod alto- nimmg goodnefs ; yet God e'xercifed admirable patience to- ward them. He fent unto them by his mejftngers, ri/ing up be- times and fending (f) ; and waited long for their repentance, before be brought his defolating judgments upon them. And doth not admirable patience appear in his dealing with the Gentiles ? The chapter preceding my text gives fome account what they were. They were funk in idolatry and fuperftition, foaked in all manner of wickednefs, and filled with all unrigh- teoufnefs : Yet God winked at thefe times of ignorance {g). He exercifed fuch admirable patience, that he feemed to take no notice of them. And at this day, though the world lies in wickednefs, yet it is not deftroyed. Considering the abomi- nations it is filled with, is it not a wonder that it hath not been confumed long ere now ? How can we (hun to cry out, O the admirable patience of God ! 4. The very heathens wanted not a fenfe of the divine patience. This they ex- prefled by feigning their god Saurn to be bound a whole year in a foft cord. As alfo by this proverb : The mills of the gods grind Jlowly. The mills being uiually turned by fuch as for fome tranfgreffion were condemned to that work ; the mean- ing is, that God doth not punifli men fo feverely as they de- ferve. Particularly, Plutarch hath an excellent difcourfe of the patience of God toward finners. Second, I (hall next {hew, What the patience of God is; or, what is the nature of this divine perfection. Patience* in the very notation of the word *, imports fuffer- ing. In this fenfe it is not in God, the divine nature being in- capable of fullering. But as it fignifies a willingnefs to defer the execution of deferved wrath, it is a perfection of the di- vine nature. it is that perfection of God whereby he hath power over his anger to moderate it toward (infill guilty creatures. Here let us confider, 1. The nature of it. 2. The object ot it. 1. The nature of it lies in the power that God hath over his (e) Ads xiii. 18 (/) 2 Chron. xxxvi. 15. (g) Afts xvii. 30/ * §hi9modo enim patientia vim faavi nomenque r ethisrety fi nihil ej~ ftt quod patt cogertmur. Ladtan. Lib. 5. De Juftitia* 364 Of the Patience of God. his anger to moderate it. Hence it is faid, The Lord is jloix> to anger , and great in power (h)< As it is an argument of great weaknefs in men, when they are not able to bridle their paf- fion ; fo, he hath a great power over himfelf, who can rule his own fpirit, and keep his paffions under government, under great provocations He that is JIow to anger is better than the yrighty : And he that ruleth his fpirit , than he that taketh a city (i). So here, God hath an intinite power over himfelf, to moder- ate and reftrain his anger, and to bear with great provocations, without a fpeedy revenge. Therefore, when Mofes pleads for the exercife of God's patience toward the Israelites, he expref- feth himfelf thus : And now, I befeech thee% let the power of my Lord be great , according as thou hafl fpokenf faying , The Lord is long-fujfering) and of great mercy (k). So that the divine pati- ence is a power and ability in God to moderate and reftrain his anger : Or, the divine nature confidered as able to forbear the execution of that punifhment upon finners which they juftly deferve. And when God actually reftrains his anger, and for- bears deferved punifhment, this is his patience in the exercife of it. Hence we may fee a difference between God's patience and his mercy ; patience fpares the finner, and mercy relieves him in his mifery. So that patience comes in, as it were, be- tween jufticeand mercy I. It filences juftice. Hence is that expreffion, I kept f knee < I). I did not fpeak unto thee in my wrath. The juitice of God is his fvvord, and patience is as it v/ere the (heath of it. Therefore when the time of God's patience is expired, he is faid to draw forth his f word cut of its peath (in). 2. It uthers in mercy, and prepares the way for the exercife thereof. Therefore it is placed in the firft rank : The Lord is long-fufferingy and of great mercy (»). There would be no place for me cy, if patience did not prepare the way. He waits that he may be gracious (0). Patience fpares the fin* ner, that mercy may relieve him. 1. The object of it is finful guilty men. I. Men are the objects of divine patience, and not fallen angels, nor brute creatures. For, God f pared not the angels that finned (p) ; and brute creatures cannot offend God by tin, and therefore are not liable to any punifhment; fo that they are not objects of di- vine patience. God's fparing them for the ufe and fervice of man, is a teftimony of his patience towards man, rather than toward (A)Nah i. 3. (/• Trov. xvi 32. (k) Numb. xiv. 17. (/) Pfal. }. 21. (7;:) P.zck. xxi. j. (^) Numb, xiv. iS. (0) Ifa. xxx. J 8. W 3 *>e- ,j- 4; Of the Patience of God. 365 toward them. Hence we may fee how God's patience differs from his goodnefs. His patience is a branch of his goodnefs, fo that his goodnefs is of greater extent and latitude. All the creatures are objects of divine goodnefs ; the Lord is good to all (q) : but man only is the object of divine patience. 2. It is not men as fuch fimpiy, but finful guilty men, that are the ob- jects of divine patience. If fin had not entered into the world, there had been no place for the exercife of patience. And here we have another difference between God's goodnefs and his patience. Though man had not finned, but ftood firm in his firft eftate •, yet he had been an object: of divine goodnefs, but not of patience. So that goodnefs refpects perfons as crea- tures ; patience refpects them as tranfgreffors. We fee alfo how God's patience differs from his mercy j for though the material object of both be the f>;me, to wit, finful man ; yet not under the fame formal confideration. Man, as miferable, is the object of mercy ; but man, as criminal, is the object o£ patience. 3. Not only fome finful men, but all, are the objects of divine patience. There is not a man in the world but hath had divine patience exercifed toward him. Particularly, God is patient, (1.) Towards his own children. He bears with them, notwithstanding of their manifold fins, paffeth by their infirmities and weakneffes, and /pares them as a manfpareth his own [on thatferveth him (r). His patience is admirable, in bear- ing with them after he hath fo highly obliged them. This is one end why he fuffers fin ftill to remain in them, that he may- have occafion of manifefting his great patience toward them. (2.) Toward the elect not yet converted. The apoftle Paul was an eminent inftance of divine patience and long-fuffering. Howbeit, fays he, for this caufe I obtained mercy, that in mefirfi Jefus Chrijl might pew forth all long-f offering, jor a pattern to them thatJJjould hereafter believe on him to life everlajling {s). All that time wherein the elect are going on in a courfe of rebel- lion againit God, he bears with them. Hence the apoftle ex- horts believers to account that God's long-fuffering is falvat'iGn (t). Believers owe their faivation to God's patience toward them before their converfion. (3.) Toward them that perifh. He endures with much longfuffering the veffels of ivrath fitted to de • Jhuclion («). That reprobate finners are fo long out of hell ; that they are reprieved for fo many days and years from ever- lafting torments ; that they are fo long under the rich offers of (q) Pfal. cxlv. 9. (r) Mai. iii. 17. (/) 1 Tim. i. 1 6% {t) 2 Pet, iii. 15. (u) Rom. ix. 2*. 366 Of the Patience of God. of Chrift and his grace, all this is wholly owing to divine pa- tience. Thirdly^ I go on to (hew wherein the patience of God is ex- crcifed. In general, the time of this life is the only time for the exercife of it. Of all the other perfections of the divine nature, this perfection of patience hath the fhorteft time where- in to act its part. The power of God will be exerted in the world to come, in punifhing the damned, in upholding the new heaven and earth, and the rational creatures in their be- ings. His goodnefs and mercy have a heaven, and his juftice and holinefs a hell, wherein to difplay themfelvesto eternity: but his patience hath no other ftage but this world whereon to aft. After this world is at an end, it will remain fhut up in the Deity, without any further operation. The time of this life is the only time of long-fufTering. Particularly, divine patience is exercifed or manifefted, i In his unwillingnefs to execute judgment. He doth not afflict willingly (.v). Orig. He doth not afflict from the heart ; that is, not with delight and pleafure. Only know, that afflictions may be confidered, either in their own nature, or as means in order to fome blefTed end. As afflicting providences are ne- ceffary means of vindicating the juftice and holinefs of God, and of awakening people to repentance \ fo God may be faid to afflict willingly, and with pleafure and delight: but confider affliction in its own nature, as it is grievous to man, fo God doth not afflict willingly; he hath no delight in it; he doth not afflict till he is provoked. Mercy is his proper natural work ; it flows from himfelf, without any caufe in the crea- ture : Hence he is faid to delight in mercy. But judgment is his f range work, and ftrange acl(y) : he doth not proceed to it, till he is provoked by the (ins of men. 2. In giving warning before he execute judgment. Surely, the Lord God will do nothings (to wit, in a way of judgmenr) but he revealeth his fecrets unto his ferv ants the prophets (z) He doth not punitli haiti y, or in apailion, but warns before he ftrikes. The Old Teftament is full of prefages and warnings of ap- proaching judgments. There were two famous deftructions of Jerufalem, the one by the Chaldeans, the other by the Rod- mans : God gave warning of both ; of the firft, by Jeremiah arid other prophets ; of the laft, by Chrift himfelf (a). Again, there are two general deftructions of the world ; the one paft, by (x) Lam. iii. 33. (y) Micali v;i. 19. Ifa. xxviii. 21, (z) Amos iii. 7. (a) Luke xix. 43, 4+. Of the Patience of Gc-d. 36^ by water, to cool the heat of luft that then was ; the other to come, by fire, for the coldnefs of love among men ; and in fcrip- ture we findfufficient warnings given of both. God gives warn- ing, by the threatenings contained in the holy fcriptures; by his word in the mouth of his ordinary ambaftadors ; by lefler judgments, which are ufual trumpeters of greater; and by figns, and wonders, and extraordinary operations in the works of nature. God never executes judgment, till he hath firft threatened it, either again ft the people that provoke him, or againft them that were their forerunners in the fame, of like provocations. 3. In forbearing the execution of deferred wrath. Sentence againjl an evil work is not executed fpeedily (b). God delays fo long as the honour of his name will permit. He bears till he can bear no longer. He doth many a time turn his anger away [c). He waited on the old world 120, before he brought the flood upon them. God is flow to anger, even when he is much provoked. When he might juftly call finners into hell fo foon as they fin againft him, yet he defers his anger. 4. In continuing to ufe proper means for reclaiming finners and gaining their hearts to him. He calls them to repentance, for preventing the execution of judgment ; and calls frequent- ly. He makes repeated offers of himfelf and his grace to finners, and Jlretcheth out his hand all the day long. He ftands knocking at their door, though they do not open at firft (d). Though he meet with many refufais, yet he perfifts in his kind fuit, and continues courting and wooing their hearts, and doth not give over. O admirable patience f 5. In executing judgment by degrees. He doth not fend his judgments all at once, but one after another ; they are as the morning light, that goeth forth gradually (e). When he deftroyed the old world, he made not the heaven pour out on a fudden, but the rain increafed by degrees forty days and forty nights, till it came to a height. God is flow in his works of judgment, waiting if finners will repent ; as the glory of God, in Ezekiel's vifion, departed by fo many fteps and de- grees, as if he had a mind to be invited back again. 6. In moderating and mitigating his judgments. He doth not fir up all his wrath. When he doth afEift, it is always lefs than cur iniquities do deferve {/) ; So that there is patience manifefted (£} Eccl. viii. 11. (c) Jer. xhV. 22. Pfal. Ixxviii. 38. 1 Pet. iii. 20. (d) See Jer. iii. 7, 12, 14, 22. Ezek. xviii. 30, 3 1, 32. ifa. Ixv. 2. Re7.hi.20. (^Hof.vi.j. (/) Pfal. Ixxviii. 38, Ezra ix. 13. 368 Of the Patience of God. manifefted in every crofs a man meets with, becaufe it is much lefs than is deferved. God jlayeth his rough wind in the day of the eafi wind (g). When he might juftly confume a whole city or country, and burn all to allies, the fire doth but confume a part (£). SERMON XLV. Fourthly , T Proceed to (hew whence the admirable riches and JL greatnefs of divine patience doth appear. It is indeed admirably rich, rich to aftonifhment, as will appear from thefe confiderations. i . Confider what a great evil there is in fin. Even the bed of men fee but little of it. Sin is molt oppofite and contrary to God, to his being, to his nature, to all his glorious perfec- tions. There is enmity againft God in the very nature of it {a). It ftrikes againft all his attributes. We deny his fovereignty, when we violate his laws •, we difgrace his holinefs, when we call our filth before his face ; we difparage his wifdom, when we prefer our own will to his ; we flight his goodnefs, when we judge it not ftrong enough to draw our hearts to him. How admirable is the patience of God in bearing with fuch an evil as this is ! Though all God's attributes folicit for wrath and vengeance againft linners, yet divine patience ftands in the gap to keep off judgment. 2. Confider God's omnifcience. He fees and knows all the (ins of men ; the number, nature, and aggravations of them. He knows all the (inful thoughts, words, and actions of all the men in the world. Hence he tells that people, / know your manifold tranfgreffions, and your mighty fins : And / know the things that come into your mind, every one of them (b). He perfect- ly underftands the greatnefs of his own majefty that is vilified, and the nature of the offence committed againft him. All the circumftances of fin •, yea, all the fecret and retired wicked- nefs in the heart : All are naked, ript up, and anatomized be- fore him (c). Now, that God forbears to punifh finners, though he perfectly fees and knows all their fins ; what ad- mirable patience is this ! 3. Confider the infinite holinefs of God, and how hateful fin is to him. He is of purer eyes than to behold evil, and cannot look on iniquity. Sin is called that abominable thing that he bates {d). He cannot but hate it. His hatred of fin is eflential (g) Ifa. xxvii. 8. (h) Amos vii. 4. (a) Rom. viii, 7. (b) Amos v. 12 Ezek. xi. 5. (c) Heb. iv, 13. (d) Hab. i. 13. Jer. xliv. 4* Of the Patience of God, 36"^ to him ; it is his very nature. And he cannot took on it. The purity of his nature is averfe from beholding it. He hates it with a perfect and infinite hatred. No comparifon can ferve to fet forth his indignation againft fin. Now, the contrariety of fin to the holinefs of God renders his patience very admira- ble. How wonderful is it, that he fhould fo long forbear to punifh what is fo hateful to him ? O the riches of his forbear- ance ! His patience doth infinitely tranfcend the patience of men and angels, feeing he is infinitely more fcnfible of the curfcd nature and quality of fin than they are. 4 Confider his power to punifh. Pie hath power to avenge himfelf when he pleafeth. It is not becaufe his arm cannot reach finners, that he forbears to fmite them -, for he can, by a word, crufh all mankind in a moment : As he created the world by a word in fix days, fo he can eafily diflblve the whole frame of rt in a moment. Here is the great wonder, though he be great in power, yet he isjlotu to anger [e). Though he can, yet he will not punifh. 5. Confider toward whom he exercifeth his patience. He exercifeth it, 1 . Toward fuch whom he hath infinitely obliged, and loaded with his benefits. O, how great is his patience, in bearing with them on whom he hath heaped many obligations, even by fuch mercies as deferve a fpecial remark ! All the un* kindness and ingratitude of finners doth not break his patience. a. Toward the vileft and worft of finners 5 fuch as are black as hell, guilty of innumerable fins, and fins of a hainous nature, and highly aggravated 5 being committed againft light, vows, mercies, checks of confidence, and manifold rebukes and warn- ings. O admirable patience, that God mould bear with fuch finners 1 6. Confider what a multitude of provocations he meets with. The fins of any one man are pad reckoning. , Not a member ci the body, or faculty of the foul, but hath been the inftru- ment of innumerable fins. There is a world of iniquity in the tongue (/) : and fo there is in the eyes, hands, feet ; in the mind, will and affections. Yea, the beft men cannot tell how often they have offended : Who can underjland his errors*- (g) ? So that £very man may juftly ftand amazed at the patience of God to- ward him. No man can compute the vaft number of his fins for the fpace of one day •, much lefs the fins committed in a month, or in a year. O then what a multitude of fins muft one profane (inner be guilty of, in the fpace of thirty, fifty, or Vol. I. N°. 4. A a a feventy (*) Nah. i, 3/ (/) James iii. 6. lg) Pfal. xix. i*» 370 Of the Patience of Gcd. feventy years ! But what are the fins of one man to thofe of 3 great city, fuch as this is ? And what are the fins of this city, to thofe of the whole nation ? And what are thefe to thofe of the whole world ? O, what an aftonifhing patience muft it be that bears with all this ! O the riches of his forbearance and long-fuffering ! 7. Confider how patiently he bears with the many affronts finners put upon his grace, and the many denials and repulfes his gracious offers meet with. The flighting and rejecting of an offered Chrift, is a fin of a horrid and black nature, being an undervaluing of him, and a horrid contempt of the infinite wifdom and grace of God : yet he bears with it. There are fome among you who have often made light of Chrift, flighted his grace, defpifed his offers, trampled upon his blood, itifled many motions of the Spirit, and convictions of confcience % yet he hath borne with all this. He hath not only forborn the execution of deferved wrath, but gives renewed and repeated offers of Chrift and his grace. He bears all, and waits pati- ently. We, upon every affront offered to us, are ready to call for fire from heaven to avenge it ; but he bears with many an aifront at your hand* O aftonifhing patience \ 8. Confider how long his patience is lengthened out. 1. He bears long with nations. He bore forty years with the rebel- lious Ifraelites, and fuffered their manners in the ivildernefs (h). He bore c 2© years with the old world. And, fince that time, though the whole world hath been lying in wickednefs, yet he hath borne with all the nation* thefe feveral thoufands of years paft. What aftonifhing patience is it, that endures the contra- dictions and monftrous wickednefs of a finful world for folong a time ? 2. He bears long with particular perfons, though not fo long ufually as with nations. How great a favour muft it be to be reprieved from everlafting burnings, for the fpace of forty, or fifty, or fixty years, for mefly hainous offences com- mitted againft God ? How many have lived till they were old and gray-headed in fin, before grace brought them to a furren- der ? O unparallelled patience, that did bear with them all that time ! There are two things that manifeft the admirable greatnefs of divine patience. God doth not punifh, 1. Till fin be ripe : and that ufually takes a time. The fin of the Amorites was 900 years a ripening. God doth not put in the fickle, till fin- ners are ripe for judgment (i). He went down to fee whether JSodom had done altogether according to the cry of their fin (£). Orig, (h) A&s xiii. 18. (/') Rev. xiv. iS. (k) Gen. xviii. 21. Of the Patience of God. 3 7 1 Orig. whether they had made a confummationy &c. That is, whe- ther their iniquities were full and ripe : whereby God (hewed his purpofe to fpare them till it was fo. 2. Till fin have a loud cry. The cry of Sodom and Gomorrah was great (/). Had not Sodom's fin cried importunately, God had not anfwered it. Mercy perfuades him to fpare finners, if the cry of their fin did not conftrain him to puniih them. Sin cries loud And long before God takes the fword of juftice in his hand. Fifthly, I come next to affign fome properties of God's pa- tience They are generally evident from what hath been faid. 1 . It is a powerful patience. The patience of God is not an effect of impotency, or want of opportunity ; but a glorious effect of his power. Heuce it is faid, The Lord is flow to anger •, and great in power : And, To make his power known, he endures with much longfuffering (m), God is not impotent, as one that is at the command of his pailions : So that his patience is not a patience per force, but fuch as proceeds from the riches of his good 'nefs («). 2. It is a knowing and fenfible patience. The patience of God doth not proceed from ignorance, or weaknefs of refent- ment, or ftupidity under the affronts offered him. No, no 9 he knows and is fenfible of all the wrongs done to him by fin. Hence he fays of that wicked people, They have committed vil- lany in Ifrael, — / know, and am a witnefs, faith the Lord (0). He is infinitely more fenfible of the curled nature of fin, than ail men and angels can be. 3. It is an abundant patience. Hence we read, in my text, of the riches of his forbearance and long-fuffcring ; and elfe where, of much longfuffering, and all longfuffering (/>). So that the patience of God is abundant, rich, and copious, considering the manifold objects of it, to wit, all men in all ages ; and confidering the innumerable provocations he meets with from every man. O the abundance and riches of his patience ! 4. It is a juft patience. He doth not repeal the fentence parTed againit fin, but only fufpends the execution of it. Sen* fence againjl an evil work is not executed fpeedily (q). Though j'jf- tice is fo natural to God, that he cannot but punifh fin ; yet he is a free Agent, and may delay the punifhment for a time, for jutt and wife reafons. Again, it is a juft patience, becaufe the time of his patience will have an end. Though God be long- fuffering, yet he is not ever-furTering, Abufed patience will at lalt (/) Gen. xviil. 20. (m) Nah i 3. Rom. ix. 22. (n) Horn. ii. 4. (0 ) Jer. xxix. 23. (/>j Roil. ix. 22. i Tim. i. 16. (?) Eccl. viii. 1 1. 3 7 2 O/* ffo Patience of God. laft give way to juftice, and demand to be righted by it, and render it the more illuftrious : For when juftice demands the debt from finners, patience alio will have a claim for long for- bearance. 5. It is a holy patience. Sinners take occafion from God's patience, to charge him with impurity, as if he were an abet- tor of, and a conlort in their fins. When God keepeth filence, they thbik that he is altogether fuch an one as themfelves (r). But though God fpare finners, yet his hatred is edged againft their fins, and his heart lothes every one of their abominations. He doth not by his patience, either blemifh the holinefs of his na- ture, or difpenfe with the holinefs of his law. His hatred of fin is infinite : Yet he hath a liberty to reftrain the efTedts of his difpleafure againft it, for wife ends, without any difgrace to his holinefs. Sixthly, Let me (hew, why God exercifeth fuch patience. He doth fo for thefe reafons : 1 . To fhew that he is God and not man. His patience and long-fufTering is an attribute very expreftive of his nature. It is a part of his glory : Therefore when he proclaimed his glory before Mofes, this is brought in : The Lord, the Lord God, mer- ciful and gracious y long-fufering {s). Yea, he glories in it as pe- culiar to himfelf : / rvill not execute thefiercenefs of my anger, (ays he ; / will not return to deflroy Ephraim ; for I am God, and not man (t). God (hews himfelf to be God, as well by fparing, as by punifliing. It is well for poor finners, that they have to do with God, and not with man, in their mifcarriages. No mere man, though as holy as an angel, could exercife fuch patience toward finners as God doth. 2. To manifeft and (hew forth his gracious, merciful, and reconcileable nature. For this end he exercifed fo much pa- tience and long-fufTering toward Paul, that in him Chrifl fe- tus might fhetu forth all long-fufering, for a pattern to them that Jhould hereafter believe on him to life everlajling \it). That is, that he might be a pattern of Chrift's patience to other finners : To let them underftand, that neither the greatnefs, nor the multi- tude of their fins, fhould be a bar to his mercy and grace, if they would believe on his name. He exercifeth great patience toward finners, to let them know, that they may find grace in his fight on gracious terms, whatfoever their fins have been. His patience is a witnefs of his tendernefs, and readinefs to {hew mercy on terms of grace. 3. That (r) Pfal.l. z^. (j)Exod.xxxiv. 6. (/) Kof. xi. 9, (*} 1 Tim.i. 16. Of the Patience of God. 373 3. That the elect may be gathered in. As a woman con- demned for a capital crime, is reprieved for the child's fake in her womb : So wicked men are fpared a long time, for the e- lecVs fake in their loins * ; according to that promife, Thus faith the Lord, As the new ivine is found in the clufter, and one faith % Deftrcy it not> for a bleffing is in it : So will 1 do for my fervautfs fake, that I may not dejiroy them all. And I will bring forth a feed out of Jacob, and out of Judah an inheritor of my mountain : and mine elect fh all inherit it, and my fervantjhall dwell there (*). A- gain, many of the ele'&, though born, are not yet converted, but lie hidden in the polluted mafs of mankind j therefore they are fpared, till God's time come for gaining and conquering their hearts. Hence, days of calamity and diftrefs are fhortened for the eletTs fake (y). God will not wafte and wear out a whole nation, becaule there are ele£t. among them to be gathered in. 4. For his peoples' fake. As the tares are fuffered to grow among the wheat, left by plucking up the one, the other be plucked up alfo (s) ; So wicked men are fpared, for the fake of the godly among them. Though rne fins of Sodom cried a- loud for vengeance, yet God would have fpared it, if ten righte- ous perfons had been found in it {a). The truly godly among a finful people, are ufually a bar to the execution of judgment. God delivers the if and of the innocent : and it is delivered by the purenefs of their hands [b). By their prayers, they fet them- felves in the breach at which divine wrath is ready to break in upon a finful people : So did Mofes ; he flood before God in the breach^ to turn away his wrath , left he Jbmld deflroy the children of Jfrael [c). Again, God exercifeth great patience toward the wicked, for the good of his own people. As, 1. For their greater fafety and fecurity. As the chaff is a defence to the wheat, and thorns are ufed for a hedge to the vineyard \ fo God fpares many wic- ked men and hypocrites, that they may beafence to the church* The earth helped the woman [d). 2. That he may ufe them as rods to correct and chaftife his people. They are ejlabli/hedfor correction (e). God lets enemies alone, till they have done his work, though they manage it with evil intentions. He will not caft the rod in the lire, till his people have felt the fmart of * A7/? Deuj expeftaret impium, lion inveniret quern ghrif caret pi' um. Augult. (x) Ifa.lxv. 8, 9. (}) Matth xxiv 22 (z) Matth. xiit 29, 3c. [a) Gen. xviri 32. (b) Job xxii. 30. (c) Piai. cvi. 23. (4 Rev. *ii. 161 (?) Hab. i. 13. 374 Of the Patience cf God. of it. 3. That he may ufe them for the exercife of his people. Hence David prays with refpecl: to the church's enemies, Slay them noty left my people forget (f). As (landing water is apt to putrify ; fo conftant peace and profperity is apt to corrupt the belt of men : Therefore God fuffcrs wicked men to keep them in exercife; as Scipio would have Carthage to ftand, to whet and exercife the Roman valour. 4. For the trial of his peo- ples' graces ; efpecially their faith and patience. Here is the patience and faith of the faints (g). And God will have their graces tried and exercifed, that the fincerity of them maybe difcovered, to his glory and their comfort ♦, and that the wants •and weakness of them may be difcovered, for keeping them humble, and putting them upon a more conftant and felf-de- nied dependence on Chrift. 5. To wait for the repentance of finners, and that they may have time for it. Hence the Lord fays of Jezebel, I gave her Jpace to repent. He waits that he may be gracious (h) The time of this life is the only time for repentance : Therefore f God fpares finners, and doth not prefently cut them off, that they may have a fpace to repent in. This is a favour he would not vouchfafe to the angels that finned : God fpared them not^ but caft them down to hell (/). 6. To induce finners to repentance, and to melt and break their hearts for their unkindnefs to him. Nothing doth more -promote repentance and brokennefs of heart for fin, than the confideration of God's admirable patience. The very natural tendency of fuch a treatment, is to mollify the hearts of finners, and overcome their obftinacy : It leadeth to repentance :\ And his long-fuffering is falvation (£) ,• that is, it hath a tendency to falvation. It encourages tinners to fue for pardon on terms of grace. O what ingenuous relentings will there fometimes be in the hearts of finners, under the apprehenfions of the divine patit-nce ! " Though I have been a molt provoking finner, a 4< deiperate rebel again ft God, yet he hath fpared me hitherto; *< though I have long abufed his patience, yet his patience is «' lengthened out, when he might juftly have caft me into hell 44 long ere now : Alas, that I have fo offended and difhonoured " fuch a patient God !" 7. To clear and juftify God, and render obftinate finners the more inexcufable, when he comes to reckon with them. The (/) Pfal. llx. ir. (g) Rev. xifi. 10. (/;) Rev. ii. 21. Ifa. xxx. 18. f Patientiam exercct fuamt dam pc<:nitentiatn expeCiat tuam. Aug. (/') 2 Fct. u. 4. \k>) Rom.ii. 4. 2 Pet. lii. 15* Of the Patience of God. 3 7^ The equity of divine juftice will be more apparent, when h«s patience hath been abufed and flighted. His wrath is more juftified, when it is poured out on thofe whom he hath endured with much long-fuffering. When God might juftly puniih for one fin, and yet bears with finners for very many, if their hearts be not gained to him thereby, they will be the more inexcus- able, and divine juftice, in taking vengeance on them, will be the more illuftrious. O what wiJl finners anfwer on the great day, when God (hall fay, " Did I not bear long with your re- *s bellions ? How long did I defer mine anger, though I was *•* highly provoked ? How long did I ftand and knock at your " door ? How long did I wait for your repentance V* This will (top their mouth, and vindicate the juftice of God. The fentence, as dreadful as it will be, will be applauded by men and angels, when pronounced againft them whom God endur- ed with much long-fuffering. 8. To render mens' judgment the greater, if they be not led to repentance by his patience. The longer the finner is fpared* the more is his fin aggravated ; and aggravated fins expofe to more dreadful wrath. Sinners, by defpifing the riches of di- vine forbearance and lmg-fuffering% treafure up to themfelves much wrath (/). God endures fome finners with much long- fuffering, that he may magnify his wrath more upon them (m}9 The contempt of his patience and long-fuffering ripens them the more for vengeance. How dreadful will their judgment be, when they muft reckon, not only for former fins, but alio for abufed patience. S E R M Q N XLVI. Seventhly, T Come, in the laft place, to the application. X Ufe 1. It follows from this doclrine, that no man can judge of God's love fimply by impunity: For God bears with the worft of men ; he endures with much long-fuffier- ing even the veffels of wrath [a). You may be veffels oi wrath, though you be objects of much long-fuffering. You may have fpace enough for repentance, and yet never get the grace 01 repentance. It is no fign you are innocent, becaufe you are not puniihed. They may be reprieved for a time, who are never pardoned. life 2. For lamentation. Alas that God's patience is (o much abufed. How apt are men to take liberty to fin, becaufe God forbears to pun.iih them for it ? Becaufe fentence again/} an veil (/) Rom. ii. 4, 5. (w) Rom. ix. 22. [a] Rom. ix. 22. 27 6 Of the Patience of God* evil work is not executed fpeedi/y, therefore the heart of the fins of men is fully jet in them to do evil ^br God charges this upon the Jews : Have not I held my peace, even of old, and thou feareji me not (c) ? God's iilence was abufed by them to iropudence in. their fins. How many abufe divine patience to atheifm, as if God neglected the government of the lower world, or had tor- gotten the wrongs done to him by fin, or did approve the fins of men, and were as wicked as themfelves [d). Hence, they grow more fecure and hardened in their finfui courfes How many take liberty to go on in a courfe of fin, to reject: the of- fers of Chrift, and to delay and put off their obedience to the call of the gofpel : Why ? Becaufe they find they have to do with a patient God, that bears with them, and doth not take thefe advantages againft them, that he juftly might take : as if they would put his patience to the ulmoft proof, and try how far it will go. But fuch abufe of the divine patience is a very great evil. It is a great aggravation of fin, to fin againft patience. The longer God bears with you, your fins receive the deeper ag- gravations. For, i. Every act of divine patience and forbear- ance is an obligation to duty. If God's goodnefs to us, as creatures, be a great obligation, then his forbearance toward us, as finners, is a more endearing argument : and confequent- ly every act of his forbearance abufed, increafeth our guilt. 2. Sinning under divine patience is an argument of great ob- ftinacy in fin. To defpife the riches of God's forbearance (e), is an evidence of great hardnefs of heart. How hard and obftinate is that heart that will not be gained by fuch fweet and gentle methods ? How deep and ftrong muft corruption be, when fo much patience cannot overcome it ? ^. It is bafe and difinge- nuous ingratitude. How bafe is it to ufe him fo ill, who bears fo much and fo long with you ? How unworthy is it to abufe that patience that leads you to repentance, and by that to hap- pinefs ? Is it not bafe, to wrong him the more, becaufe he doth not right himfelf ? 4. It is a contempt of God worfe than that of devils. They are not capable of abufing divine patience as you are : God fpared not the angels that finned [f ). Though he ipare them from their total pumfhment, yet it is not in order to their repentance, nor is it attended with any offers of mercy. They injure God under the inevitable ftrokes of his juftice 5 but you wrong him under an amazing patience. From (b) Eccl. viii. 11. (c) Ifa. lvii. 11. (J) Pfal. 1. 21. (f) Rom. ir. >>. (/) 2 fo ii. 4. Of the Patience of God. 377 From all this it appears* that the abufing divine patience is a hainous fin : and it is alfo of dangerous confequence, upon fuch grounds as (hall be afterward reprefenten. Ufe 3 For exhortation : In feveral branches. Exhort, i. Fret not at the profperity of wicked men. God is pleafed to exercife much patience toward them : but the time of his patience {hall have an end, and then juftice will a- venge the abufe of long-fufFering, Hence the pfalmift exhorts US : Fret not thyfelf becaufe of evil-doers , neither be thou envious a~ gainjl the workers of iniquity. For they fhall foon be cut down like the grafs, and wither as the green herb (g). Wicked men, in the height of their outward profperity, are but like condemned malefactors, that are reprieved only during pleafure. There is a dreadful fentence over their heads, that ftands unrepealed, and may be fuddenly executed. Exhort. 2. Admire the patience of Gcd. It is matchlefs and incomparable. i . Compare it with the patience of the holieft men on earth.' Never was there a man like Mofes, for meeknefs, patience, and long-fufFering ; yet he could not bear with the provocations o£ the Israelites : when they provoked his meek fpirit, he /pake un* advifedly with his lips. O how impatient was he ? Ye rebels, fays he, mitft we fetch you water out of this rock ? And, in his paffion, hefmote the rock twice (h). Again, though the apoftles, James and John, were good men, yet how ready were they to call for f 're from heaven upon the Samaritans (z), becaufe they refufed to receive their Lord and Matter ? A flight affront, in comparifon of what he receives from many among us. Mr* Bolton fays, if the moft tender-hearted man mould (it but one hour in the throne of God, and look down on the earth, as God doth continunally, and fee what abominations are done in that hour, he would undoubtedly, in the next, fet all the world on fire. 2. Compare it with the patience of angels. They could noC bear with finners as God doth- When God promifed an an- gel to conduth he children of Ifrael into Canaan, and to drive out their enemies, and gave this reafon why he declined to conduct them immediately by himfelf, left their ftubbornnefs fhould provoke him to deftroy them, it is faid, that the people murmured at thefe evil tidings (k). Why, what evil tidings were here ? They knew, if God could not bear with their provoca- Vol. I. N°. 4. B b b tions, (g) Pfal. xxxvil. T, 2. (b) Numb, xii, 3 Pfal. cvi. 33. Numb, flu 10, 11. (i) Lukeix, 54. {k) Exod. xxxiri 2, 4, $ . 37S Of the Patience of God. tions, much lefs could angels; therefore, if a created angel be their guide, they Piuft all perim. Hence it is, that as foon as God had proclaimed his name, gracious and long-fuffering. Mofes frills a praying, Let my Lord, I pray thee, go amongji us ; for it is a jliff -necked people (/). What an argument was this ? Becaufe none but God had the patience to bear with them. As if he hau faid, Though thou moulded fend the moft tender-hearted angel in heaven to conduct them, they would be a loftpeople. 3. Compare it with the patience of the glorified faint9. Though their patience be perfect in its kind, yet it is not like God's. The fouls under the altar are a clear inftanee of this : They cried 'with a loud voice, faying, How long, O Lord, holy and true, dofl thou not judge and avenge our blood on them that diOell on the earth (m) ? It is true, here was no finful impatience ; yet a patit nee infinitely (hort of the patience of God. The glori- fied faints- are not fo able to bear the flow pace of juftiee againft the enemies of the church, as Cbrift is If the government of the world had been committed to them, it had been at an end lung ere now Well then, admire the patience of God : and admire it efpe- cially toward yourfelves m particular. Confcder, I. God had not a minuted patience with the angels that finned, but caft them clown to hell ; yet he hath had long patience with you. He would not bear with the angels for one fin, nor allow them one moment's fpace for repentance : yet he hath borne with you for many fins, and fms of a deeper dye than the very de- vils are capable of ; for they are not capable of finning againft gofpel grace, and againft the blood of Chrift, as you do. 2. Many of your acquaintances and companions in fin, have been furprized long ago, and fent to the bottomkfs pit, and was not the fame wrath due to you as well as to them ? Their fins were not greater than yours; it may be not fo great, nor fo many: yet God Bath had longer patience with you than with them. 3. If God had not exercifed long patience towards you, where had you been ? You had been cutoff, not only from the enjoy- ment of this life, but alfo from all hope of a better. Had he fuatched ycu away, while you were living and going on in fin, how deplorable had your condition been ? 4 W hat would the damned in he'll give to be under the divine patience as you are ? They would reckon it an ineftimable kindnefs, to have a year, yea, a day's refoite, as a fpace to repent in ; but they (hall never have it. O then, admire'God's patience toward you, and blcfs him for it. Exhort. (/} Exod. xxxiv. 9. («) Rev. vw 10. Of the Patience of God, 379 Exhort. 3. Beware of prefuming on God's patience, by de- laying your repentance and clofing with Chrift. Now you have a day of patience ; and God is making rich offers of Chrift and his grace to you on gracious terms, and patiently waits the fuccefs, and bears with your delays and denials. But, O, do not try his patience any longer. Do not take liberty ftill to go on in your fins, and to reject an offered Saviour, becaufe you have to do with a patient God that bears with you. Do not adjourn or put off your obedience to this gofpel any longer. Oh, Tinners, wiii you weary out divine patience to the very lait ? God forbid, improve the time of God's patience toward you. I propofe thefe confederations to preft this. I. Confider who it is that is thus patient toward you. It is the great God ; he who is infinitely your fuperior, and more excellent than all the kings and princes of the earth. It is the mighty God, who can, with one blaft of the breath of his nof- trils, turn you and all the inhabitants of the earth into nothing. It is an offended God ; he againft whom you rebelled. On, (hail not this prevail with you, that a God of infinite glory, an offended God, fhould wait for fuch worms of the earth, and bear with fo many wrongs at your hand ? 2- Confider how long he hath had patience with you. Three or four years fpace is> in ChrinVs reckoning, a long time \,n). Such of you as have abufed three years patience, may jufriy wonder that you are not cut down, and caft into the fire : yet God hath exercifed his patience toward you for many more years. You have been tranfgrejfors from the womb (0) g fo that all your time hath been a time of patience. God hath borne with you from the womb till now. O how long hath he knock- ed at your door, and courted and wooed your hearts ip) ? And how often hath his kindnefs been refufed ? And yet he is not gone, but ftill (lands knocking. Oh, (hall he not prevail at lait ? are you fo hard-hearted, that you will not yield to him ? 3. Confider how many finners have been cut off during the time of God's patience toward you ; fome in the beginning of their days ; others in their prime and ftrength. They were not greater finners than you ; it may be not fo great ; yet God hath lent them to hell, and you are fpared as living monuments of his patience. You have abufed and defpifed his grace, and flighted his love, more than they did : yet they are cut off from all hopes of mercy, and you are fpared till this day. O, is not this a heart-melting consideration ! Con. («) Luke xm. 7, 8, (0) Ifa. xlviii. 8* (p) Rev. iii. 2c» 3 80 Of the Patience of God. 4. Confider what a vaft expence God is at upon you, dur- ing the time of his patience toward you. And, 4. He is at the expence of manifold mercies and bleflings. His provi- dence is daily at work about you, feeding, clothing, and pre- ferving you. Now, all God's mercies are loft upon you, fo long as your hearts are not gained to him by them. You fpend upon the ftock of mercy, and revel and wanton away God's bleflings unprofitably. We read of the riches of his goodnefs (q). O what vaft fums hath God fpent upon thee, to keep thee fo long out of hell ? 2. He is at the expence of maintaining the lamp of ordinances with golden oil. Miniilers are compared to olive trees, becaufe being furniftied with the gifts and graces of the Spirit, they drop this precious oil, to keep light and life in the candleftick of the church (r). God is at expence to furnifh, fit, and fend forth minifters, by whom he makes rich offers of grace and mercy, peace and pardon to poor finners. This is the golden oil by which the lamp of ordinances is maintained and kept burning. Now, (hall the treafures of grace run wafte all this while in the offers of it ? Shall Chrift's minifters preach, and befeech, and woo in vain ? Shall the blood of Chrift run in the offers of it in vain ? Shall God be at all this expence, while you are trifling with him ? Oh, little do you confider that you are burning away the golden oil. Can you think not to he called to an account for this ? 5. Confider how narrowly the Lord obferves, and what an exact account he keeps, how long and how much you abufe his patience. Our blefled Lord expoftulates with the Jews, O faithlefs andperverfe generation^ hovj long Jh all I be -with you ? How long fall I fufifer you (s) ? He obferves years and days : Thefe three years I come , feeling fruit on this fig-tree^ and find none (t). He obferves how many Sabbaths, fermons, communion-days, jich offers of grace, he allows you, and all in vain : And all v/ill come into account and reckoning one day. If you mud give an account for every idle word ; much more for every idle Sabbath, fermon, and communion. Oh then, clo not pre- fume on Qod's patienceany longer. 6. The time of God's patience toward you will come to an Cnd. His Spirit fall not always firive with man [u). There is a time beyond which he will wait no longer on trilling and de- fying finners. There is a knock that will be his laft. Jeru- salem had a long day of patience, but it came to an epd. Na- tions (q) Rom. ii 4. (r) See Zech. iV 11, 14. Rev. xj. a. ^) MaMh... (pin 47. (*) Luke xiii. 7. («J Gen. vj. 3. Of the Patience of God. 382 tions have their day, and perfons theirs (x) : But the day of moft perfons is (barter than the day of nations. 7. As the day of God's patience will come to an end : So you know not how foon. The time of this life is the only time of divine patience ; and that is moft uncertain. You know not how few fands are yet to run in your glafs. Oh, why will you boafi of to-morrow, when you know not what a day may bring forth (y)? Again, your enjoyment of the gofpel is uncertain. The gofpel is compared to a candleftick ; and that is a moveable thing : God may remove it at his pleafure. And your day of grace is uncertain. Yet a little time, and Chrift may knock no more, and the Spirit ftrive with you no more ; and then all hope of mercy is gone. 8. When the time of God's patience toward you is at an end, he will avenge the abufe of it. A time of patience abufed will be followed with a day of trouble. Hence the Lord threatens, J have long time holden my peace, I have been fill, and refrained tnyfelf; now will I cry like a travelling woman, I will de/troy, and devour at once (z). You know not how foon the wrath of the Lamb may break forth againft you in fomc deftroying judgment; and you (hall peri/h from the way, when his wrath is kindled but a little (a). Or, if he forbear vifible ftrokes of judgment; yet he may give loofe reins to your lufts and corruptions, and fuffer you to walk in your own counfels {b), that you may be the fitter fuel for his vengeance. 9 The longer he ex?rcifes his patience toward you, if you a- bufe it, your judgment will be the more fevere. Chrift is de- fcribed with feet like unto fine brafs, as if they burned jn a fur- nace (c). They are flow to move ; but heavy to crufh, and hot to burn. God's wrath lofeth nothing by delays f. Your abufe of divine patience will greatly aggravate your torment in hell. O, how many (harp and bitter reflections will the confciences of fuch finners have in hell, upon the precious feafons of grace they now enjoy ? God will require intereft hereafter for all his forbearance. Well then, let me befeech and obteft you not to try God's patience any longer. Improve this time of his patience Em- brace the kind offers of his grace ; and while he (lands knock- ing at the door of your heart, make patent doors for him. You (a) Lukexix. 42. (y) Prov. xxvii. 1. (z) Ifa. xlii. 14. (a) Pfal. ii. 12. (*) Pfal. Ixxxi. 12. (c) Kev. i 15. f Lento gradu ad vindiclam fui divina procedit ira : Tardita em que fupplicii gravitate compenjat. Valer. Max. d< Diony f. L. i. C. 2,- 3§2 Of the Patience of God. You that are young, delay not your obedience to this gofpel. O do not prefume on the patience of God. Your day of pati- ence may be at an end before old age come. What a great favour is it that God hath begun fo foon, not only to make rich and gra- cious offers, but alfo to court and woo your hearts by the in- ward motions of his Spirit ? But if you iofe this feafon, you may never have the like again. If the ftrong man k^ep the houfe now, he is fair to keep it to the very lait : For the longer Satan keeps pofleiuon, he isftill building the more ftrong holds againft Chrift ; and your lufts are (till the more deeply rooted in your hearts. Now, God is knocking at the door of your heart ; but if you refufe to open, he may be gone, and never knock again. And if your heart be too hard for the word now, when it is young, how difficult is your cafe like to be when you grow old ? But why do I fpeak of your growing old ? And why fhould you reckon on old age, feeing many younger than you have gone to the grave ? How many candies have you feen put out before they were half burnt ? Death may be at your heels, and you may be upon the very brink of eternity, and in a moment you may go down to the pit. Oh then, do not delay and put off any longer. You that are old have fitten long under the invitations, calls, and offers of the gofpel ; and Oh, how often, and how long have you prefumed on God's patience ? Your bleffed Saviour hath flood long at your door knocking, and hath waited long, and all in vain. Many a time hath he called, and you would not anfwer *, and knocked, and you would not open. And if after fo many denials and repulfes as he hath had from you, he is ftill knocking and waiting patiently; this is one of the great- eft wonders that ever you met with. O then, that you would open to him at laft, and not prefume upon his patience any longer. Is it not now high time that Chrift had accefs and en- trance into your hearts, afcer the devil hath had fo long pof- feilion of them, and you have one foot in the grave already ? Therefore, while there is any hope left, make patent the doors of your hearts, that the King of glory may come in (d). And do this with grief and (name, that you have been fo long of doing it. Say with good Auguftine, f Lord, I have been too long of loving thee; I have been too long of opening my heart to thee. I fay then, both to old and young, prefume not any longer on the patience of Cod. O do not abufe it, by fluffing and putting off your obedience to this gofpel. While Chrift ftands knock- (d) Pfal. xxiv 7. f Nivih firo t: amavii Dwiine, Of tie Patience if God. £8$ knocking, let him not knock and wait in vain. As you love your fouls, venture not upon one moment's delay. In order hereunto, I give thefe directions, i. Meditate much and of- ten upon God's patience toward you. You cannot, without an inexcufable flothfulnefs, mifs the thoughts of it, feeing it is fo manifeft in all his ways toward you. Serious reflections up- on it would be a mean to melt your heart for your unkindnefs to him " Alas, that I have carried fo toward fuch a meek and *« patient God ; that he mould make repeated offers of his " grace, and wait fo long, when he might juftly cut me off, €< and caft me into hell without any more ado. Oh, do I' u thus requite the Lord ? What a defperately wicked nature u have I ?" Thus, meditate much on the patience of God, and be ferious in your reflections upon it. 2. Reft not in a bare patience, but ftudy the end of it. Hell is full of thofe that once had a time of God's patience as well as you. Many- have been reprieved that were never pardoned. The end why the Lord waits, is not to encourage you in your obftinacy, but to overcome your ftubbornnefs. 3. Take heed of felf-love. Many times finners, out of an inordinate felf-love, will not ftiffer themfelves to think what a fad account their abufe of God's patience will come to. But what folly is it, to (hun the thoughts of that feverity, the feeling whereof you cannot (hun, if the patience of God do not gain your hearts to him ? 4. Study the vanity of all earthly refuges and reliefs againft that terrible wrath that is referved for obftinate and hardened fin- ners. There is a day called "The day of the wrath of the Lamb (e) : and, O, it will be a terrible day. What will you do when that day comes ? Where will you find a place of refuge ? All your car- nal refuges and earthly comforts will then fail you. 5. Think deeply of the fin and danger of delaying and putting off To delay ruins many ; it gratifies Satan ; it is direct: difobedience to Ch rift's call : For the call of the gofpci admits not of one moment's delay. Behold, novj is the accepted time : behold, now is the day of falvation (f). God ftands upon a prefent nrtu with you. He will not always put up your frequent denials. 6. Be much in prayer. Pray earneftly, that God's patience may be effectual to work upon your hard hearts, and to obtain its blefled effect:. It is divine grace alone thit can make your thoughts of divine patience effectual to melt and gain your hearts. SERMON {e) Rev. vi. 17. (/) 2 Cor. vi. 2. $%4 Of the Patience of God. SERMON XLVII. Exhort. 4. TMPROVE the confideration of God'* patience^ j[ and that to thefe ends and purpofes. 1. To aggravate your fins. For this end, confider what I have faid in the preceding exhortation. 2. To encourage and quicken you to repentance. He is a long-fuffering God, in order to his being a pardoning God. Therefore, in the proclamation of his name before Mofes, his keeping mercy for thoufandsy and forgiving iniquity , tranfgre//ion9 andftn, follow upon his long-fuffering (a). He is long-fuffenng toward finners, that he may (hew mercy to, and forgive the fins of thefe who anfwer the defign of his forbearance. As God's forbearance and long-fuffering doth, in its own nature, lead to repentance [b) ; fo the ferious confideration thereof is a mean to engage us to it. 3. To commend God to you. O it is an endearing argu- ment, and mould render God amiable to you. His patience mews him to be of a fweet difpofition. Senfible finners are apt to entertain hard thoughts of God 5 and thefe hard thoughts are impediments that lie in the way of their coming to him by Chrift. But fee here how contrary fuch thoughts are to what he hath revealed himfelf to be. O what a meek and patient God have you to do with ? He is of a mod fweet nacure. Sin- ners may promife to themfelves a kind welcome, when they come to him in the way he hath appointed, by Jefus Chrift. O that I could commend him to you. Never entertain an ill thought of God any more. 4. Yet further, improve it to encourage you, when under the deep fenfe of fin, to come to God by Chrift. In fuch a cafe, your heart is full of fear and trembling, left it be too late, and left God's bowels of pity and compaflion be (hut up But, remember that he is a meek and patient God, and Chrift is the meek Lamb of God. This is made ufe of by Chrift as a great encouragement to poor burdened finners to come to him. Come unto me, fays he, for I am meek and lowly in heart (if). If he ex- ercife fo much forbearance toward obftinate and rebellious fin- ners that ftand out aga^nft him ; will he crufh a poor relenting finner, that is grieved for his rebellions, and wouid gladly have his peace made ? And did he forbear thee when thcu waft go- ing on in fin with delight, and will he (hew thee no favour now, when ( But let me in the iaft place recommend this duty to the el- ders of the church. And feeing 1 alfo have the honour to be an elder, I lhall take my own fhare in this exhortation. My dear brethren, let us imitate the patience of God, by ftudying to exercife patience iow.-.rd ftubborn and obftinate (inners. This is both recommended to the elders of the church, and al- fo commended in them The apoltle mentions this as one of the qualifications reouifite inabifbop oroverfeer of the church, fuch as all elders of the church are in the (tn(e of the Spirit of God, that they hz patient (/), And our Saviour commends it in the elders of the church of Ephefus : I know thy works, fays he, and thy labour, and thy patience, and thou haft borne, and hajl patience : And in the elders of the church of i hyaura : I know thy patience {m). I fhaii infill a little on this head, becauie of the prefent occafion f„ There is a threefold patience proper to the elders of the church, a bearing patience, a waiting pa- tience, and a working patience. Ftrft, A bearing patience. Let us bear patiently the trials and ainicYions we may meet with in the way of our duty. Our zeal and impartiality in the exercife of discipline, our faithful- nefs and freedom in dealing wilh the consciences of Ci nners, may expofe us to reproach, contempt and evil -fpeaking. But let us bear all patiently. Let usimirate our bleffed Lord and Mafter, who endured the contradiction cffiuners againji himfelf'yn). Let (h) Jer. xx 9. (/) * Tim. ii. 24, 25. (/) Ifa. xlix,5. .{./) 1 Tim. iii. 3. (m) Rev. ii 2, 3, 19 f The admifuon of divers peffons to the office of ruling eldere. (?) Heb. xii. 3, 3 8 S Of the Patience of God. Let us patiently bear all the wrongs and indignities we may- meet with at the hands of finners. I would ferioufly recom- mend this, that we would not rigidly infift on v/hat doth per- sonally concern ourfelves in any fcandal : For, though it be our duty, by all proper means, to maintain and keep up the au- thority of Chrift s ordinances ; yet perfonal reflections fhould not be rigidly profecuted ; that fo it may appear, that it is not a regard to our own efteem and authority, but zeal for our Lord and Mafter Chrift, that actuates and influences us. Again, \Si hen we have to do with ftubborn and contumacious fin- ners: Though their ftubbornnefs and obftinacy may be a great provocation ; yet let us be patient, and not give way to irre- gular paffions. It is true, fuch finners are to be more fharply dealt with ; yet we fhould patiently bear with their untracla- blenefs, and with delays and repuifes at their hands, fo as not to break out into wrath and paffion. They that are ready to call for fire from heaven, know not what fpirit they are of. It is true, the apoflle commands us to be angry ; but he adds, and fin not (o). We may and ought to be angry and difpleafed with fcandalous and obilinate finners : but when our anger boils up Into wrath and pailion, as this is moft difhonourable to our blerTed Lord and Mafter, fo it exceedingly mars and obftrucls the good fruit and effect of difcipline. Paffionate and furious proftcution feldom gaineth any perfon. The wrath of man ivorketh not the righteoufnefs oj God (/>). Our Lord Jefus hath no need of our unruiy paffions Even Michael the archangel durfi not bring a railing accufation (q), no not againft the devil himfelf, though in an excellent caufe. Secondly, A waiting patience. Let us not be hafty and prer cipitant in managing our Mailer's work, nor drive things fu- rioufly to a height, but be patient. This waiting patience hath place, i. In delating fcandalous perfons. Here, both great pru- dence end great patience is required True, if the fcandal be public, or already become flagrant, or very atrocious in its na-« lure, then it may be expedient and neceffary to delate the offen- der immediately to the church judicatory, even though he give jfigns of a deep refentmeilt of his fin in private : Becaufe, in this cafe, regard is to be had, not only to the edification of the offender himfelf, but to the glory of God, and the edification of others. But if the fcandai be private, or known only to 2 (cw, and not of an atrocious nature ; then great patience mould be exercised, and the offender is to be firft rebuked and admo- nished ($) Eph. iv, 26. (/>) James i, 20. (#} Jude 9. Of the Patience of God. 3 89 Difried In private, by an elder, or fome other offended brother; and if that do not prevail, then he is to take two or three more with him, and rebuke and admonifh the offender before them, according to our Lord's direction (r). Thus, we muft ufa great patience, in ufing private means to reclaim the offender, and in waiting the event and iffue of them, before we bring the matter to public. If this method were obferved, as it would cut off a great many needlefs proceffes that trouble church-ju- dicatories ; fo it would be moft convincing and edifying. To bring fuch private fcandals immediately to public, is to waken fcandals rather than to remove them, and is not confiftent with love and charity. And fuppofe fuch a fcandal be made known to a church-judicatory, before this method hath been taken; yet they may find it more for edification, that a private admo- nition be firit given, rather than bring it immediately to public. 2. In inquiring into fcandals, when they become flagrant, and trying fuch as are accufed As the church hath power, when there is a crying fame of any fcandal, to fearch and in- quire into it, to cite parties, to cali and examine witneffes, and that upon oath : So there is here great patience to be exercifed. "We muft not take things by guefs, or upon hearfay, but try them (s). We muft not judge rafhly, or come haftily to a fentence, but wait patiently, till we have done every thing needful for compleating the trial, that fo we may proceed up- on convincing evidence againit offenders. 3. In cenfuring thefe that are already convicted of fcandal, and taking pains on them to bring them to repentance.' All proper means are to be ufed for this end, by inilru£ling and teaching them, exhorting and admonifhing them, counfelling and warning them, and exciting, quickening and encouraging them to repentance and faith in Chrift Though they feem very untraceable and unteachable, yet great patience is to be ufed. We muft not weary, but patiently wait, if God perad- venture will give them repentance. Yea, though they be ob- flinate or contumacious, and do notfo much as profefs repen- tance ; yet we muft not rafhiy proceed to further and higher cenfure againft them, till all due means be ufed to reclaim them, that fo their obitinacy or contumacy may convincingly appear to all. But when I fay that church-officers fhould be patient in try- ing thofe that are accufed, and in cenfuring thefe that are aN ready convicted, I would not be fo underftood, as if 1 judged it the duty of church-officers, to p; otra£t and lengthen out pro- ccfi.es, (r) Matth. xvlii. (4) Rev. ii. 2, 303 Of the Patience of God. cefles, and keep things long in dependence : for this doth ex* ceedingly confufe and burden church officers, and mar the e- ditication both of offenders, and of others : For, when fcandals are frelh, they have ufually a greater imprefficn upon the minds of people ; but when they lie long over, this impreffion wears off, and fo the good fruit and effect, of difcipline is obflrucTed. Therefore, though church-officers ought not to be hrdty and precipitant ; yet their procedure ought to be with all conveni- ent expedition from ftep to itep> till they have brought the bu- fmefs to fome period. Thirdly, A working patience. Dear brethren, let us conti- nue in our Matter's work, and not faint under tiials. or be dif- couraged by difficulties and oppoGtion that we meet with. Neither the fear nor favour of men ; neither the frowns cr threats of great men, nor the folicitations of friends, nor the reproaches that may be caft upon us, mould make us defift ; but we mould ftill go on, without interruption, in profeeuting our duty. For this the elders of Ephefus are commended. Wa rnuft have patience, and not faint {t). We rnuil not be deterred from our duty, nor weary of it, nor defert it, whatever trials or difcouragements we meet with •, but by an invincible pati- ence overcome all rubs in our way. Let us remember, that we are appointed to this work by the Lord Jefus, and it is his work, and not ours : Therefore no trials or difcouragements whatfoever muft make us give it over, or grow cardefs and in- different in it ; but we muft go on refolutely a gain It all difcou- ragenreats, and learn' to digett difficulties with patience. I mail conclude this head with a word of caution. Let us look carefully to it, that our patience do not ruin or prejudge our zeal As we ought to be patient in managing our Mafter's work, fo we mould be zealous in it, not bearing them that are £vil{ii). There ought to be a holy impatience againif. fin, and a. vigorous and impartial exercife of church difcipline again ft ail forts of fcandalous perfons. Zeal and patience are joined together, and commended in the elders of Ephefus (x). Im- patience again ft fcandalous fins, and patience under difficulties and difcouragements ; a not bearing them that are evil, and a patient bearing of trials ; thefe may very well Hand together. There is a kind of z-al that grows impatient, when church of- ficers meet with difcouragements and oppofitions, and delays and untrac~tablenefs in hnners ; and there is a kind of patience that wants zeal, a patience that can bear with evil men. There- fore, we who are church-officers lhould endeavour to have thefe (i) Rev. ii. 3. («) Rev ii 2. (.v) Rev. ii. 2. Of the Patience of God. 3£tf fhefe two apparent in our prat/tics ; that our 2eal may not wear out our patience, nor our patience prejudge our zeal. Pati- ence wculd make our zeal to mine, and zeal would make our patience praife- worthy.. Without patience our zeal will grow carnal, and without zeal our patience will grow lukewarm: and none of thefe can commend us to our bleffed LoFd and Matter. life 4. For exhortation, to believers in Chrift, the children of God. 1. Admire God's patience toward you, and blefs and praife him for it. You owe your falvation to his patience. If he bad no': borne with you, and waited patiently many a day and year, O what had become of you ? It was long ere fome of you were perfuaded to part with your fins, and to give your- felves unto the Lord. Now, what if he bad cut you off when you were ftanding out againft him ? where had you been now ? "While unconverted, have you not fornetimes been lying on a fick-bed, and at the gates of death in your own and other mens apprehenfion ? And whence was your recovery biit from di- vine patience ? Many a time did you provoke him to put an end to his patience toward you. Thoufands of finners that never provoked him at that rate that you did, were cut off, and are now roaring in hell Q, admire his patience ! It will be ad- mired and praifed in heaven. The patience of God, exercifed toward the eledl before converfion, will be no fmall part of their fong there. 2. Lament and bewail your former obftinacy and bafenefs of nature, in (landing out fo long againit God, when he waited on you with fo much patience. O, what obftinate and wretch- ed hearts have you, that kept the Lord of Glory ftanding and knocking fo long at your door ! This was fuch an affront offer- ed to the Son of God, as can never enough be lamented. 3. Now, when you have through grace given ycurfelves to the Lord, O do not abufe his patience any more. Let it fuf~ fice that you have fo often done fo formerly. The fpoufe, when Chrift came knocking, put him off with lazy excufes ( v). Sometimes Chrift comes knocking by the motions of his Spirit, calling and exciting you to duty, and inviting you to entertain communion with him : O do not keep him at the door, by your lazinefs and fluggifhnefs. When he calls you to fuch a fweet exercife as communion with him, and knocks again and again, what pity is it that he fhould be refufed ? As this would be a great grief to his heart, fo it will be much to your lof?, The (;>) Cant. v. 2, 3. 3 9 1 Of the Patience of God, The fpoufe found it fo (2). Chrift will be gone, and you may feek him much and long ere you find him again. 4. Learn to wait patiently for God under all the feeming denials, repulfes, and difcouragements you meet with at his hand. Sometimes you feek him, but cannot find him, to your fenfe ; you call, but he gives you no anfwer ; you knock, but there is no opening. He hides his face, and withdraws his prefence j and though you feek him, and long for him, yet he comes not ; and your patience is foon worn out. O, how apt are you to weary and give over. But in thefe and the like cafes, learn to wait patiently. Confider, 1 , How long he wait- ed on you : It may be thirty, or forty, or fifty years ? O how long and how often did you defpife his grace, and reject his kind offers, and he waited patiently all the while. If God had been as quick with you, as you are with him, O what had become of you ? 2. He is (till waiting the belt and fitted time for manifesting himfelf. He waits that he may be gracious to you (a) You think that you wait for God ; but it is he that waits for you, 3. It is worth your while to wait for him. The firft fight of his blefled face, though it were not till you fee him in glory, will blot out the remembrance of all your forrows under his abfence. (z) Cant. v. 3, &c. (a) Ifa. xxx. 18. DISCOURSE XL Of the Mercy of God. SERMON XL VIII. Pfal lxii. 12. Alfo unto thee, 0 Lord, belongeth mercy* I Confidered the context, and explained the verfe immediately preceding this, when I difcourfed of the power of God. In the words now read, the pfalmift lays down another ground of faith and confidence in God, to wit, his mercy. That we may be engaged to truft in God alone, it is neceffary that we be- lieve and confider his mercy as well as his power. The power of God alone, is not a fufficient foundation for truft. Some- thing more is neceflary to invite us to a dependence on him, than his bare power and ability fco help us. There muil be ai- Of the Mercy of God. 393 (o a firm perfuafion of the promptitude and readlnefs of bis will to do what he is able : And this we have in the other at- tribute of his mercy. Though we are undeferving and ill-de* ferving creatures, yet he is a merciful God, not only able, but ready to help and fuccour poor miferable creatures, notwith- ftanding of their fins. This anfwers all objections from our finfulnefs and unworthinefs. While the pfalmift is turning his thoughts to the mercy of God, in conjunction with his power, his foul is by thefe two, as by two wings, carried up to God ; fo that he turns his fpeech to God himfelf, to whom he defired to give the glory of both* Alfo unto theet O Lordy belongcth mercy. Unto thee : unto thee a/one, and unto none elfe. The tenderelt mercy amongft the creatures is none at all, being compared with the divine mercy* It belongeth unto thee, as thy prerogative and peculiar excel* lency. Mercy is a peculiar jewel of his crown. Or, Thine, O Lordy is mercy. Nothing amongft the creatures deferves the name of mercy but his own. Nothing is worthy to be fo called, but what is proper and peculiar to God. Or, With thee is mer- cy (a) ; as it is exprefled elfewhere. It is -with him ,• that is, it is inseparable from his nature. He is merciful in a way peculiar to hirnfelf ; the Father of mercies (b). The doctrine that arifeth from thefe words is this : Matchlefs and incomparable mercy is one of God's glorious ex- cellencies and perfeclions. Mercy is the great wonder of the divine nature. Every thing in God is wonderful, but efpecially his pardoning mercy. It is not fo great a wonder that he made the heaven and the earth, and rules the raging fea, and hangs the earth upon nothing j becaufe he is infinite in power : But that he fhould be merci- ful to finners, and infinitely merciful, when he is infinitely juft ; this is the great wonder. In profecuting this doctrine, I {hall (hew, I. That God is merciful i or, that mercy is one of the divine perfeclions. a. What mercy is in God ; or, what is the nature of this di- vine perfection. 3. That God is matchlefs and incomparable in his mercy. 4. Wherein the infinite and incomparable mercy of God is ma« nife/led. 5. I /hall apply the ivhole. Yol. 1. N°. 4. Ddd Firfit («) Pfal. cxxx. 4, 7. (b) 2 Cor. i,£. 394 Of the Mercy of God, Firft, I (hall prove that God is merciful ; or, that mercy is! one of the divine perfections. This is fo plain and evident from the holy fcriptures, that 1 need not infift upon it. Much is fpoken in fcriplure of the mercy of God. Yea, it is the great defign of the fcripture to reprefent God as merciful. This is the ferft letter of his glorious name, as he himfelf proclaimed it before Mofes: The Lord, thehordGod, merciful and gracious [c]* And he muft needs be f o : For, i. Mercy is a great excellency and perfection in men, among whom fuch as are of more no- ble and generous fpirits are molt merciful r Therefore it mud be in God in an eminent and tranfcendent manner. For what- ever perfections are to be found in the creatures, muft needs be eminently in an infinitely perfect Being : And how could he communicate mercy to his creatures, if it were not eminently and infinitely in himfelf? 2 All creatures are monumentsor witneiTes of the mercy of God, but men efpecially, and among them the truly godly. What are all their experiences but a conftant courfe of mercy ? If we do but confider what an a- bundanee of blemngs we receive for our relief in our various miferies, we muft needs be confirmed in this truth by our own fenfes. All is to mew that we have to do with a mod merci- ful God. 3. The univerfal experience of the world poiTciTeth all mens minds with this apprehenlion, that he is a merciful God. But how can God be molt merciful, when he is moft juft ? I anfwer, juftice and mercy, as they are in God, are infinite and equal 5 but in refpect of their exercife there is a difference : f For mercy findeth no merit in the creature ; but juftice is not exercifed but when it is deferved. Juftice feeks a fit ob- ject, mercy only a fit occafion : Juftice looks to what is deferv- ed, mercy to what is wanted and needed. Again, divine juf- tice and mercy are not oppofite to one another : For God ne- ver mews mercy contrary to juftice, nor executes juftice con- trary to mercy His mercy is never exercifed unjuftly, nor his juftice unmercifully. He is righteous without being cruel, and and merciful without being unjuft. His mercy is righteous, and his juftice merciful He is infinitely juft in executing vengeance on thefe that live and go on in fin, and infinitely merciful in pardoning and faving penitent believing finners. And his mercy is exercifed, without prejudice to his juftice, becaufe juftice hath a fail fatisf action in the fufterings of Chrift the Surety : So that there is juftice in puni thing the fin, and mercy in relieving the finner. The fin is puniflieu by juitice in (c) Exod. xxxiv. 3. •J* Dcuf cut propriuvi efi mifereri ex fe mife randi fuwit mater lam ; $jm i autem wndtmnat earn cogimus* Bern, in Caat. Scnn 7. Ofnhe Mercy of Cod. 3 9 £ Surety, and pardoned by mercy in the (inner: So that he is juft without impairing the honour of his mercy, and merciful without invading the rights of juitice. Secondly , I proceed to {hew what the mercy of God is ; or, what is the nature of this divine perfection. Mercy in man is, * Such a compnffion of heart for the mifery of ■another , as inclines us to relieve him in his mifery. So that the pro- per oojecl: of mercy is mifery, and that whether the mifery be incumbent or imminent. A merciful man relieves a creature in mifery, and fhelters him from mifery. f -Mercy hath its name from mifery. And in the Greek, the word % that figni- fies mifcrable, is derived from another word § which fignifies mercy. Mercy hath two things in it : 1. A pity and compaf- fion of heart for the mifery of another. There is fympathy, fellow-feeling or compaffion in it ; becaufe it makes the heart a partaker of the mifery of •him that is in diitrefs. Hence, ac- cording to fome, it is called mifericordia, becaufe it tranflates the mifery of one diftreiled perfon into the "heart of another. Hence we read of boivels of compajfwn {d)i becaufe a man's bowels are moved by it : He is arretted as if the bowels of him that is in mifery were m his body. 2. A promptitude and forw*rdnefs to relieve and fuccour the miferable. The bowels of the merciful are not put up {/). There is a propenfity to relieve, whether we have power to efFe£t that relief or not. From what is faid, we may be helped to fome becoming conception of the divine mercy. Mercy in God is not a paf- fion or quality, as it is in men, but the divine eiTenee itfelf confidered as ready to relieve the miferable. Nor is it attri- buted to God as it denotes grief for the mifery of another. || In God there is no trouble or grief of mind, no commotion or perturbation, no compaiuon or f;.liow-feeling, properly. His moll fimple and perfect nature is incapable of inch things. But mercy is attributed to God, as it fjgnifies a prompt and ready will to relieve the miferable. Here then let us confider, 1. The ©bje£r, of it- 2. The nature of it. 1. The object of divine mercy is a creature in mifery. 1. I fay, a creature : for this is an attribute that relates to the crea- ture * Mifericordia eft aliens mi friz in no fir a cords CQ7npaJJio, qua. Titiqusfi pejjumus fubvenire comptdiinmr. Aug. de G. I). L,. 9. C. 5. f Miferkordia % 'Easi/jiOj. § 'EajO;. (d) Co1, iii. 12. and elfevvheie. (e) I John iii. 17. || Cum til refpicis nos mifer&s, nos fentbnut miferathnis effeCtWrt, tu nonfintis miferathnis affectum. Aufelm prolol. C. tf. 396 Of the Mercy of God. ture o«]y. God knows himfelf, and loves himfelf; but Is not merciful to himfelf. 2. It refpetts a creature in mifery. Mercy is a (hewing favour to a miserable perfon. The goodnefs of God, as it difcovers itfelf to the creature, hath thefe various denominations or branches, Love, Bounty, Grace, and Mercy. Love differs from the other three in this. The love of God firft falls upon himfeif ; he firft loves himfelf, and then the ^reature : But the bounty, mercy, and grace of God, refpect the creature only ; he cannot be bountiful, or gracious, or mer- ciful to himfelf. There is alfo a difference between divine bounty, grace, and mercy, with refpeft to their objects. Boun- ty refpecls the creature as a creature. Thus, he gives being to things, bare life to fome, fenfe to others, reafon and grace to men and angels. Grace refpe £ts the creature as unworthy, and unable to make any recompence to God, or to merit any thing at his hand : But mercy refpects the creature as refer- able. Again, bounty refpe&s all the creatures ; grace and mercy the rational creatures, but with this difference : Grace is more general, and refpects both angels and men ; whatever good they enjoy, they have it of free grace; for whe ihath firjl given to him, and itfhall be recompenced to him again (f) : But mercy is a particular kind of grace exercifed toward the miferable. God doth good to the angels that never finned, out of grace ; but to fallen man, not only out of grace, but out of mercy, becaufe he was once miferable. So that fallen m3n is the proper ob- ject of mercy, as having plunged himfelf by fin into all mife- ry. The angels that finned are bound over to juftice, and fe- ci uded from mercy : God c aft them down to hell, and delivered them into chains ofdarknefs, to be referved unto judgment (g) Yet that mifery which is the object of mercy, is not always prefent and feen, which is cured by mercy ; but fometimes future and forefeen, which is prevented by mercy : And preventing mer- cies are greater and more in number than the other, though not fo fenfible. 1 . The nature of divine mercy, lies in the promptitude and readinef, of the divine will to fuccour and relieve the mifera- ble. So that when God is called merciful, or of great mercy, the pla:n meaning is, he is of a mod forward nature to help and relieve us in our miferies. This is the effential part of mercy. Sympathy with the diftreffed, and a feliow-feeling of their miferies, is but accidental to mercy, in regard that our jiatures are (o fubject to palhons, that we cannot look on the (ftifcries of thofe whom we love without fympathy and com- panion. (f\ Horn, xi S5- (g) 2 Pet. ii. 4, Of the Mercy of God. 397 pailion. But there being no paflion in God, therefore there can be no companion, properly. Yet there is in God fonve- thiug analogous to companion in us, fomething like pity; to wit, his taking fuch notice of our mifery, that he is willing from the heart to help and relieve us. And in this fenfe it is that pity (h)> compaffion (/'), moving of the bowels (k)y and grief for the afflicted (/), are in fcripture afcribed unto God ; becaufc there is fuch a promptnefs and readinefs in his nature to relieve the miferable, as if he were thus affected with their mifery, or as there is in men when they are deeply affected with the mi- feries of others. There is fuch a readinefs to relieve, as if he had the like working of bowels that men have. Hence the mod tender companions in any are applied to God, as thofe of a father and mother (m). Such exprefhons may alfo be defign- ed to fhew what God of old intended to do, and what he doth and will do now, in the human nature which he hath affum- ed. So, it is faid of Chnft, that he can be touched with the feel' ing of our infirmities \ti). He was moved with compaffion at mens bodily difeafes, and at their fpiritual diftreffes (0). And Chrift being the image of the invifible God, the tender mercy of the divine nature was, in a fort, made vifible to us in him. But for our further help in our conceptions of the mercy of God, I lay down thefe proportions. Propof. 1. Divine mercy is the original fpring and fountain- caufe of all our blefTings. It is fo or our temporal blefTings. Hence the pfalmift tells us, that God being full of compaffion^ forgave his peoples' iniquity , and dejlroycd them not (p) And alfo of our fpiritual blefTings. It is of his mercy that he begets his people into a lively hope ,- of his mercy he faves them ; and of his mercy he quickens them (q). All are fruits of divine mercy. It is his mercy that fets ail his other attributes a-work for our good ; his wifdom to contrive, and his power to effec~t, what maybe for our relief and happinefs, and his juftice to avenge our quarrel: So that all his other attributes are ferviceable to his mercy. We are fuch ill-defcrving creatures, that we could expect no good from God, were it not for his infinite mercy. Hence the faints do always plead mercy ; this is the great ar- gument : Let thy tender mercies fpeedily prevent us ; for ive are brought • fh) Ifa. Ixiii. 9. James v. 11. (*) Pfal. lxxxvi ie. cxlv. 8. 2 Kings xiii. 23. (k) Ifa. Ixiii. 15 Jer. xxxi. 20. (/) Jntjgca x. 16. (*») Pla!. ciii 13. Ifa. xlix. 15. (n) Heb. iv. 15, (0) Mdtth. xv. 32. and ix. 36. (p) Pfaf. lxxviii. 38. (0) 1 Pet. i 3. Tit iii. 5. Eph. ii. 4. 39$ Of the Mercy of Gad. trough very low (r). It is mercy that finds out means for th£ help and relief of his people in their diftrefTes. Hence the pfalmift expe&s his falvation from divine mercy : He foal! fend from heaven^ fays he, and fave me from the reproach of him that would /wallow me up Selah. God Jh all fend forth his mercy and his truth (s). Mifery offers the occafion, but the caufe of all is mercy. But what moves him to fhew mercy ? Nothing in the creature ; but becaufe he will have mercy : we can go no higher. He hath mercy on whom he will have mercy (/). Hence it is that all thefe bleilings, temporal and fpintual, which God beftows on us, are called mercies (u). And when God, by bellowing fuch blefiings, fuccours and relieves us of our miferies, then he faid to have or pew mercy (x)y and to be merciful to us ( v) ; and they that receive bleflings are faid to obtain mercy (z). Frcpof. 2. We mud diftinguifh between mercy as it is in God and the exercife of his mercy. And, i. The exercife of it is free. As it is in God it is effential to and infeparable from his nature : we cannot cooceive him God, an efs we con- ceive him merciful. He is necefiarily merciful, as well as ne- ceflarily juft. But the exercife of his mercy is free and arbi- trary, and regulated by his will and wifdom. It is exercifed according to his own will and pleafure, to fome more, and to others lefs, as his wifdom judgeth fit. He hath mercy on whom he will have mercy (a). In this it differs from juftice, the exer- cife whereof is neceflary. The reafon is, becaufe juftice looks to what is due and deferved, but mercy to what is wanted and needed. Again, the exercife of his mercy is regulated, not only by his will but by his wifdom, in fuch a way, end upon fuch terms, as is confiftent with his infinite juftice and holi- nefs, and the regard he muft have for the authority of his law and the honour of his government. 2. As divine mercy is exercifed freely, fo alfo with delight. God delights in the manifettation of ail his attributes, but chiefly in the exercife of his mercy. So it is faid, he delighteth in mercy {a). Aclis of vengeance are not (o pleafing to him as a£ts ot mercy. Acts of mercy flow from h»m freely, of his own accord : But a£ts of vengeance only when he is provoked ; for he doth not affiicl willingly , nor grieve the children of men\b). Judgment is his / f range (r) Pfal. Ixxfx. 8. (/) Pfal. W\[. 3 (/) Rom. ix. 18. (u) Gen. xxxii. 10. Rom. xii. ji . (x) Rom ix 18. Ifa. Iv. 7. (y) Gen. xix. 16. (z) 1 Tim. I. 13. (a) Rom. ix. 18. (a; Micah vii. tS. (b) Lam. iii. 33. Of the Mercy of God, ^tj^ ' Jfrdnge work, and his flrange acl. Hence he is called the Fa- ther of mercies (c). The exercife of his mercy is fo pleafant to him, that when it conflicts with juftice in the behalf of Tin- ners, and gets the upperhand, he rejpiceth in the victory s Mercy rejoiceth againji judgment ( He takes fuch delight in it, that he is upbraided with it, even by a godly prophet, Jo- nah; as if he w<*re too fond of mercy, and loved it over-much : — / pray thee, O Lord, fay* he, was not this my faying when I was yet in my country P therefore I fled before unto Tar/hijh : For I knew that thou art- a gracious God, and merciful (e) Yea* God accounts it his glory to fhew mercy. Hence he fays, It Jhall be to me a name of joy, a praife and an honour before all th* nations of the earth, which Jhall hear all the good that I do unt& them(f). His mercy is his glory. When Mofes defired to fee the glory of God, the Lord proclaimed, The Lord God mer- fitful and gracious {g). Prcpof. 3. We muft diftinguifh between mercy, as it a per- fection of the divine nature, and the a&s and effects of his mercy as they are terminated on the creature, The effects are; thefe bleflmgs, whereby, in his mercy and companion, he re- lieves us in our miferies. Thefe are many and various ; but mercy, as it is in him, is one and unchangeable. This is in- finite ♦, thefe are of a finite nature, and are more or kis,. as in liis wifdom he feeth meet. SERMON XLIX* "Third, T Come, trr the next place, to fhew that God is matcrf- J|_ lefs and incomparable in his mercy Mercy belong* to him : It is his prerogative; in a fort peculiar to him alone: 00 that all the creatures are void of mercy, if compared with God : Their mercy is no mercy in comparifon. The moft merciful fall infinitely fhort of him. All the tender companions of fa- thers and mothers put together, would be but a dark fhadow and rcfemblance of the mercy of God. Particularly, the mercy of God is, 1. Original mercy ; the origin and fountain-caufe of all that mercy and mercifulnefs that is one creature toward another. Therefore he is called the Father of mercies {a). The mercies of all parents toward their children, the mercies of all Chriftians, of every tender- kearted perfou toward another, are but drops from that foun- tain (c) Ifa. xxviii. 21.2 Cor. i. 3* (d) James ii. 13. (?) Jonah iv. 2. (f) Jer. xxxiii. 9. {g) Exod. xxxiv. 6. (a) 2 Cv>r. i. 3. 4©© Of the Mercy of God, tain and ocean of mercy that is in God. 2 It is communiaft- tive mercy ; communicative of itfelf. The divine merey ib over all his works ;and the earth is full of it (b). What hath God been doing thefe feveral thoufands-of years, out multiplying his blef- fings on the miserable. 3. It is tender mercy. So it is often called (c). It is compared to the mercy of parents toward their children (d)f which is ufually very tender. And wr read of God "s bowels (e). He hath bowels of mercy toward his people. The tendernefs of his mercy appears in his r-adinefs to bear and help his people, when they cry to him in their diftrtfs : According to that promife, It /hall come to pafs> that before they calif I will anfwer ; and whiles they are yet f peaking^ I will hear (f)% When the prodigal fon was coming, the father had compaffion% end ran to meet him (g). When Ephraim repented and be- moaned himfelf, with what tender compaflion doth the Lord fpeak of him (h) ? O the tendernefs of divine mercy ! How tenderly is he affected, if I may fay fo, with his peoples' nai- leries! How tender of their infirmities and weakness! 4. It is free mercy. Though his mercy be natural to him, fo that he could not be God, if he were not merciful : Yet the exercife thereof is free, without any defert on our part. God is not tied to one more than to another. He hath mercy on whom he will, on the Gentile as well as the Jew, on the poor as well as the rich, on the bond as well as the free. We cannot oblige him to a£ls of mercy by any thing we can do. The apoflle makes the challenge, IVho hathfrji given to him, a?id it Jhall be recom- penfed unto him again (i) ? 5. It is great mercy. The pfalmift owns this : Great are thy tender mercies, 0 Lord (k). It is full and abundant. Therefore God is faid to be plenteous in mercy (/), and rich in mercy (m) ; and it is called abundant mercy («). He hath a multitude of mercies (o)9 and manifold mercies (p)t and mercies for thoufands (q). There is a fulnefs of mercy in God that is inexhauitible j riches and treafures of mercy that we cannot count the value of; a multitude of mercies, greater than can be exprelTed or conceived. Confiderhow many there are to whom God is pleafed to (hew mercy ; none ever lived in the world but tailed of his mercy ; and all the elccT, in all ages, (b) Pfal. cxlv. 9. and cxix. 64. (c) Pfal. li. f. and lxxix. 8. and cxix. 156. and elteivhere. [a") Pfal ciii. 13 Ifa.xlx ij. (e) Jer. xxxi. 20. (/") 11a. lxv. 24. (g) Luke xv. 20. (h) Jer. xxxi. 18,.. 19, 20. (i) Rom. xi. 35. (k) Pfal. cxix i<>6 (/) Pfal . lxxxvi. 5, 15. (w) Eph. ii. 4. (») 1 Pet. 1. 3. [0) PiaL Li. 1. (/>) Nth, IX 1$. (a) Exod. xxxiv. 7, Of the Mercy of God. 401 &ges, have been objects of his fpecial mercy. Confider how many benefits he hath beftowed on every one : There are many repeated acts of mercy, and mercies of divers kinds : Hence the pfalmift cries out, Many, 0 Lord my God, are thy wonder- ful works which thou haji done, mid thy thoughts which are to US" ward : They cannot be reckoned up in order unto thee : Jf I would dec/are and /peak of them, they are more than can be numbered (r). Innumerable are the fupplies, provifions, deliverances, comforts, fupports, received by one man : What then are theiereceived by a wholeworld? And all thefe are mercies. 6- It is effectual mercy. Many times man's mercy goes no further than compaffion, and a willingnefs and readinefs to help and relieve, without any a- bility to effect it : But God hath infinite power to render his mercy effectual for our relief, in our deepeft mifery and diftrefs. There is no {trait fo great, no diftrefs fo deep, no danger fo imminent, in which his merciful hand cannot help. He is able to render his mercy effectual, for removing any evil prefent, and averting any evil that is imminent. 7. It is in- finite mercy. It is great above the heavens (s) : That is, it is a- bove all apprehenfion. We cannot poffibiy take up the great- nefs of God's mercy. It is far above out of our reach. As we cannot meafure the vail circumference of the higheft heavens; fo, far lefs can we meafure the greatnefs of God's mercy, for it is great above the heavens : Or, as fome render the particle, unto the heavens ; and fo it agrees belt with what follows, and thy truth reacheth unto the clouds. So the meaning is, thy mercy reacheth unto the heavens ; that is, it is infinite and incompre- hensible. It is boundlefs and unmeafurable* The greatelt tin- ner is hereby encouraged to repentance : Let him return unto the Lardy and he will have mercy upon him, end unto our God, for he will abundantly pardon For my thoughts are not your thoughts, nei- ther are your ways my ways, faith the Lord : For as the heavens are higher than the earth, fo are my ways higher than your ways, and my thoughts than your thoughts (r). W e cannot take the height, nor found the depth of his mercy. There is an ocean of mer- cy in God to fwallow up mountains of guilt. Hence is that ex pre (lion, Thou wilt cafi all their fins into the depths of the fea (u). His mercy is unfearchable ; a depth that none can fathom. He is merciful above all meafure, beyond all degrees, in ail perfec- tion. 8. It is durable, yea, eternal mercy. His com pafjiotis fail not (a;). And his mercy endureth for ever (y). His mercy is not Vol. L N°. 4. E c e fpent (r) Pfal. xl. 5. (i) Pfal cviii 4. (/) Ifa. lv. 7, 8, o. (a) Mic. Vii. 19. {x) Lam, iii, 22. (y) Flai. exviii. 1. &c. audcxxjivi. 1, &X, 401 Of ihe Mercy of God. fpent or diminiflied by all that he hath communicated to tht creatures We wafte by giving -, but this Fountain is as full as ever. And his mercy toward his own reach*- th from the one end of eternity to the other : The merry of the Lord is from ev&r- lafting to everlafing upon them that fear him (*). As it was ex- ercifed from everlafting, in gracious purpoit s -, fo it will be exercifed to everiaiting, in gracious performances. Fourthly, I go on to (hew wherein the in fin fee and incompa- rable mercy of God is manifefted. It is man if eft in his works. It is over all his ivorks, and the earth is full of' it (a). The whole world is a volume written within and without with characters of mercy. For clearing this, confider that the mercy of God is twofold, general and fpecial, i. General mercy ; whereby God fuftains and relieves any creature in mifery. Thus, he is merciful even to the beafts and fowls. This the pfalmift declares : The eyes of all wait upon thee, and thou givejl them their meat in due feafon. Thou Gpenefi thine hand, and Jatisfiejl the defire of every living thing. He giveth the be aft his food ; and to the young ravens which cry [b). This general mercy is exercifed toward good and bad men, the juft and urjuft. He maketh his fun to rife on the evil, and on ihe good; andfendeth rain on the jufl, a fid on the unjujl ic). And the apof- tle takes notice, that he left not himfelf nvithout ivitnefs, in that he did good, and gave us rain from heaven, and fruitful feafons, filling our hearts with food and gladnefs (J). He gives food, raiment, health, wealth, friends, lioerty, outward and temporal pre- fervation and deliverance, even to the worftofmen. Alithefe are witneffes that he is a merciful God. 2. Special mercy* whereby he beftows fpecial and faving bleflings on the ele£t.. The eleel are veffels of mercy (e). Di- vine mercy fills them with the choiceft bleflings. This fpecial mercy of God is diftmguifhed according to the feveral miferies in which he fuccours and relieves his people. Particularly, it is feen, i. In bellowing the fxrfc grace on the ele£t He is merciful to them, when he pities them lying polluted in their own blood, renews them by his grace, quickens them to a new life, and brings them home to himfelf (y). Thus he exer- cif.th his mercy without a regard had to any qualification in us, and when we do not fo much as defire mercy. 2. In all the {z) Pfal. ciii, 17. (a) Pfal cxlv. 9. and cxix. 64. (b) Pfal. cxlv. ij, 16. and cxlvii. 9. (c) Matth. v. 4$. {d) Ad xiv. 17. (*) Rom. ix. 23. {/) Sec i Tim. i. 13. 1 Pet. i 3. Eph. ii. 4. Of the Mercy of God. 40$ tbe fubfequent grace and bieflings they (land in need of, And with refpctfc to thefe there are certain qualifications required in the objects of mercy- They mutt fear God : For the mercy of the Lord is from everlajling to everlajling upon them that fear him (g). They mult trull in him ; for he that trujleth in the Lord, mercy Jhall compafs him about (h). They mull: call on him : For he is plenteous in mercy unto all them that call upon him (*). They muft love him and keep his commands : For he Jhews mercy unto thoufands of them tlmt love him, and keep his command- ments if). They mult walk according to the rule of the word, or fuitably to thefe principles of grace that ate wrought in them in their regeneration : As many as walk according to this rule, fays the apoftle, peace be on them, and mercy (/). They muft be merciful : Blejfed are the merciful, fays our Lord, for they [ball obtain mercy \?n) Particularly, God is merciful to them, in pardoning all their iniquities, in healing all their fpi- ritual difeafes, in accepting their perfbns and duties, in fup- plying their fpiritual wants, in hearing and anfwering their prayers, in directing them in their doubts and difficulties, in Supporting them under their heavy preifures, in ftrengthening and delivering them in temptations, in comforting them in all their tribulations, &c. O who can reckon up the various kinds of God's mercy toward his people ! At laft, there is the mercy cf the Lord Jefus Chrift unto eternal life (n). This is the crown- ing mercy, when believers mail be delivered from impure hearts and imperfect graces, and receive a crown of glory that fadeti* not away. But the great mercy of mercies is Chrift himfelf. He is the peerlefs, invaluable, and matchlefs mercy of God. Hence he is called the mercy promifed to the fathers (0). Chrift is a mercy that fuits all our wants and needs : For it p leafed the Father that in himfhould allfulnefs dwell (p). We need no more but Chrift to relieve us in ail our miferies, and to make us com- pletely happy in time and eternity. Here is admirable and a- ftonifhing mercy. Here the mercy of God is gone to the ut- termoft. There cannot be a greater expreffion of divine mercy than God's giving Chrift for and to poor miferable finners. O infinite and incomprehenfible mercy! Fifthly, I proceed to the application. Ufe 1. For reproof. To them that wrong and abufe the mer- cy of God O how dreadful is this ! When you have made mer- cy your enemy, what will juftice be ? Particularly, the mercy of (g) Pfal.ciii. 17. [h) Pfa!. xxxit. 10' (/') Pfal. Ixxxvi. j. {k) Exod. xx 6 (/) Gal. vi. 16 (m) Matth. v. 7, (*) Jude 21. (0) Luke i. 72. (/>) Col. i. 19. 404 Of the Mercy of God. of God is wronged and abufed, i. By finning 3gainft mercy. Sins againft mercy are fins of a deep aggravation, double-dyed. What an aggravated crime is it, to fpurn againft God's tender bowels ? This will leave impenitent tinners without excufe : Yea, the recollecting of abufed mercy will be the moft pierc- ing ingredient in their torment in hell fire. 2. By prefuming to fin in confidence cf mercy. When finners take liberty to fin, and to go on in fin, becaufe God is merciful :. " I have *< to do with a merciful God, therefore I may take a little li- u berty •, 1 hope to repent afterward, and then I mall furely u get mercy :" This is to take poifon, in hopes of an antidote, which may be far from hand. God may deny you grace to re- pent afterward ; And though you cry for mercy, you may cry and not be heard. God is juli as well as merciful; and he will not be merciful to any luicked tranfgreffors (q). As he is infinite- ly merciful to pardon penitent and believing finners, fo he is infinitely juft to take vengeance on the impenitent : For God Jhall wound the head of his enemies ', and the hairy fc alp offuch an one as goeth on fill in his trefpaffes [r) 3. By finning in contempt of mercy. Like thefe to whom the prophet fpeaks : Withhold thyjoot from being unfjod, and thy throat from thirfl : But then fiidft, There is no hope : No, for I have loved fir anger sy and after them ivill I go (j). ** I will take my courfe, come of me what ** will ; I wiil take my pieafures, though I mould never get €i mercy." This is interpretativelythelanguageof many wicked finners. Such are defperate rebek againft God. 4. By flight- ing and rejecting the offers of mercy. As the Pharifees, who rejetled the counfelofGod agahfl themfelves (t). In the gof- pel God offers mercy to you on gracious terms. Now, when you will not hearken to his voice, but refufe your confent to the gracious terms he propofeth ; this is to reject offered mer- cy, as it" it were not worth the having. 5. By defpairing of mercy. " Oh," fays the finner, " God will never ravemer- ii cy on the like of me ; I have finned fo and fo ; my fins are *l great, and many, and fo and fo aggravated ; none arc like *s me in finning : Therefore it is impoffible that I can obtain ) Ifa. Ixiii. Q, (z) i&. iv. 7, a, $» 4^5 Of the Mercy of God. .Large thoughts of divide mercy will anfwer all your doubts and fears, when you are under the deep fenfe of your own vilenefs and unworthinefs. Exhort. 2. Make it your bufinefs to get a faving intereft in God as your God. When you have an intereft in him, then you have an intereft in his mercy. When God is yours, then his mercy is yours, to pardon all your iniquities, to fupply all your wanes, to direcl: you in all your doubts, and to do all things for you. The mercy of God is the original and foun- tain-caufe of all our comforts. When you have an intereft in his mercy, then all his other attributes will oe for your good -9 for, as I already obferved, they are ail ferviceable to mercy. SERMON L. Exhort. 3. X3 E earned to obtain mercy, to partake and {hare JQ of God's fpecial mercy. To excite and engage you to this, I propofe thefe confider- ations. Confid. 1. Your apprehenfions of divine mercy will then on- ly be lively and powerful, when you (hare of the faving fruits and effects of it. You have heard that there are admirable ex- preflions of the mercy of God in his dealings with his own people : but the hearfay will do you little good without expe- rience. You can never have fuch admiring thoughts of the mercy of God, as when you have felt the iweetnefs of it in yourfelves. And you cannot talk of it to others, with that life, fenfe, and affection, as when you have experience of it in your own fouls. A report from experience is lively and pow- erful. Confid 2- God is mod willing and ready to (hew mercy e- ytn to the vileft iinners. The mod unworthy are not exclud- ed from mercy. Let the lulcked for fake his way, and the unrigh- teous man his thoughts ; and let him return unto the Lord, and he ivilt have mercy upon him ; and to our Godyfor he will abundantly pardon (a). As if he had laid, Let any wicked and unrighte- ous man do fo, and he {hall certainly obtain mercy. This is the great argument ufed to prefs repentance : Turn unto the Lord your Godt for he is gracious and merciful. The Lord ycur Grxl is gracious and merciful, arid will net turn away his face from yout ij ye return to him (b). Hear his name as he himfelf pro- claimed it before Mofcs : The Lord, the Lord God, merciful and gracious, (<*) Ifa„ lv. 7* (b) Joel ii. 13. 2 ChroD. xxx. 9* Of the Mercy of God. 407 gracious, &c (c). His mercies are great mercies, tender mer- cies, everlaftiug mercies, mercies be\ond all imagination. He hath a multitude of tender mercies (d). He hath an ocean of mercy: It is boundiefs and un.nr.eafurable. Con/id. 3. The terms on whkh God offers mercy are very gracious. It is a flu red to penitent believing finners, fuch as turn to God through Chrift : for to him give all the prophets wit- nefs, that through his name% whofoever believeth in himjhall receive remiffion ofjins (e). If finners turn to the Lord, he 'will have piercy upon them.: And whofo confeffith and forfaketh his fins Jlmll have mercy (f) So that, if you will renounce all iniquity, and clofe with Chrift, and turn to God through him, then you fhail obtain mercy : And no mercy on any other terms. I£ you will not come to Chrift; if you hold fail your iniquities, and deep fecurely in fin, making a carnal pillow of the mercy of God; then you cannot expect mercy: God will not be mer- ciful to any wicked tranfgreffors ; and he that believeth not fi all be damned, and the wrath of God abide th on him (g). But if you believe on Chrift, and turn to God, refigning yourfelves to him through Chrift, then you mall furely obtain mercy. There are in the word of God the moft folemn declarations to this purpofe. Yea, God hath ratified and confirmed his word by his folemn oath, and fwears that he hath no pleafure in your death and ruin : As I live, faith the Lord God, I have no pleafure in the death of the wicked, but that the wicked turn from his way end live- Turn ye, turn yejrom your evil ways ; for why will ye die, 0 houfe of Ifrael (h) ? Confider, 1. God requires nothing unreasonable. Is it not highly reafonable, that you mould return to him who is your rightful Lord and Sovereign, griev- ing for the many wrongs you have done tabim, and revolv- ing to do fo no more I Or, can there be any turning to an of- fended God, but through Chrift the bleiTed Mediator? Surely God hath beft right to you ; none can lay fuch claim to you as he can do ; and there is no coming to God but by Chrift (z/. 2. He requires nothing impomble. Indeed it is impofFible for you to make fatisfaclion to juftice for your own fins; but God is content to (hew you mercy, and to receive you into favour, on the account of a fatisfa&ion made by another, even the Lord Jefus Chrift ; and there is nothing required of you buc what is fweet and eafy, considered in its own nature. True,. it (c) Exod. xxxlv. 6. (d) Pfal. li. 1. (e) Ads x. 43. (/) Ifai lv. 7. Prov. xxviii. 13. \g) Pfal. lix. 5. M^rk xvi. 16. JoUa iu\ 36. lh) E^ek. ixxxiii. it. (J) Jjfcn xiv. 6- 4© 8 Of the Mercy of God. it is impoflible for you to believe in Chrift, or to turn to God, of yourfelves ; yet it is poflible through grace:1 And, though God be not bound, yet it is the ufual practice of his free grace, to help thofe that are ferious and diligent in the ufe of means. 3. He requires nothing of any valuable confideration. As faith and repentance mull be freely given, fo they are of no fuch value as to make a purchafe of mercy. Mercy is obtain- ed, not on the account of our faith or repentance, as if there were any worth in them ; but only on the account of the righ- teoufnefs of Chrift, which faith alone lays hold on; and re- pentance is required as a neceffary qualification of the perfon to whom God will fhew mercy. Yet with refpeft to us, God fhews mercy freely. Nothing in us can move him to it ; no not our mifery •, that is only an occafion mercy lays hold on. He fhews mercy to fuch as are mod unworthy, and to the hlackeli finners. He hath mercy on whom he -will have mercy {k). So that none are debarred, whatever their fins have been. To fhew mercy freely, opens the door for the greateft and vileft tinners. Con/id. 4. Other finners have actually obtained mercy up- on thefe terms ; and fuch as were as great finners as any of you can be. The fcripture is full of inftances of this kind. Ra- chab, an harlot and idolater, obtained mercy : So did Manaf- feh, a monfter of wickednefs : So did the woman of Samaria, though a filthy unclean perfon : And Paul, though a perfe- cutor and blafphemer. I was before a perfecutor, fays he, and a hlafphemer% and injurious ; but I obtained mercy (J). Mercy hath hath rode in triumph, and been glorified upon fome of the ytieft finners. It haih yearned upon fornicators, adulterers, drunkards, and the vileft among men, when they repented und returned to God. O admirable and aftonifhing ! None were ever debarred from mercy on the account of the great- nefs or multitude of their fins- And why is it that God hath fhewed mercy to feme of the vileit finners ? Even that no vile fmner whatfoever might defpair; and that the blackeft, finners, who fee their vilenefs and filthinefs, may be encou- raged to turn to God lh rough Chrift, in hopes of obtaining mercy as they have done. Hoiubeit, lays the apoftle Paul^er this caufe I obtained mercy , that in mefttj} Jefus Chrijt might fhew forth all longfuffenng) for a pattern to them whofhould hereafter believe on him to life everlafling (?n). Cut what fhall we do that we may obtain mercy ? I giv« thefe directions. 1. Study (J) Rom. ix. i8« (/) 1 Tim. i. 13. (m) 2 Tim. i.iC. Of the Mercy of God. 409 1. Study your need of mercy. You have many fins, in lieart and life, of omiffion and commiilion : You are tranfgref- fors from the womb j and your fins are paft reckoning ; and it may be they are great in their nature, and fins of a deep aggravation. And you have many miferies, efpecially foul- miferies : You are under the lofs and forfeiture of God's i- mage, favour, and fellowfhip ; under many dreadful heart- plagues, diftance from God, &c. O the many miferies that are in your fouis, as the bttter fruits of fin ! O what need have you of mercy ! Get the deep affedting fenfe of this. God beftows the alms of mercy on fuch as are indigent, poor and needy, in their own fenfe and feeling. In him the father- left findeth- mercy (n). 2. Be content to be indebted to free mercy for all that you need. When you feek peace, or pardon, or other blefiringsJ you muft expert all from mercy as the fountain. You cannot come to God, and fay, Pay me what thou owed, or give me for my money. God pours his mercy into empty veffels. La- bour therefore to be emptied of all opinion of proper merit. Away with all conceit of your own worth, and come to God as undeferving and ill-deferving creatures, and caft yourfelves down at the feet of mercy, and be content to be debtors to it for all things pertaining to life and godlinefs. 3. Embrace the offers of mercy. Come and lay hold on divine mercy, Confent heartily to the gracious terms upon which God is wilting to (hew you mercy. 1. Renounce all ini- quity. It is he that confejfeth and forfahcth his fins thaty?W/ have mercy. Therefore fay with Ephraim, IVhaihave I to do any more with idols (0) P There muft be a habitual bent and difpofition of heart againft ail fin, and a forfaking of all fin in the courls 4pf your life and converfation. Repent, and turn yourfelves from all your tranfgrejftons ; fo iniquity Jh all not be your ruin. Cafl a* way from you all your tranfgrejfions, whereby ye have tranfgref- fed {p). 2. Embrace and clofe with Chriit. All the fpecial mercy 0/ God is difpenfed and conveyed only through him ; for, Of his fulnefs do all believers receive, and grace for grace ; and unto every one of them is given grace, according to the mea- fure of the gift ofChriJl (q). He is the channel of grace and mercy. In vain are all your expectations of mercy out of Chriit. You may have temporal and common mercies, but not one drop of faving mercy till you be in Chriit. Ail your forrow and tears Vol. I. N°. 4. F f f for (») Hof xiv. 3. {0) Prov. xx. 13. Hof. xiv. 8. (/>) Ezck* xviij, 30, 31* (?) Johui, 16. Eph. iv. 7. 4io Of the Mercy of God, for fin, all your cries and groans to God, all your vows, pur- pofes and promifes of amendment, cannot obtain mercy. While you are out of Chnft, your fins are a ftrong bar to mer- cy. Jultice muft have a fatisfa&ion for your fins; and no- thing you can do can fatisfy ; and Chriit's fatisfacliion can ne- ver be put up to your account, you can have no benefit by it, till you have a faving union with him : And faith is the unit- ing grace •, he dwells in the heart by faith (r). Therefore you mull believe on his name, and receive him as he is offered, elfe you cannot obtain mercy. 3. Refign yourfelves to God through Chrift as your Lord and Sovereign. Yield yourfelves to the Lord (x). Give yourfelves wholly to him, and to his whole will, with a fincere purpofe to obey him in all things, without exception. 4 Be frequent in prayer ; and in prayer cry and plead for mercy. L^t this be the fum of all your requefts, that God would be merciful to you : As the Publican, God be merciful to me a firmer (t). God hath treafures of mercy , and prayer is a key to open thefe treafures. Exhort. 4. Labour to get and maintain a deep fenfe of the mercy of God toward you Doth not your own experience inform you what a merciful God he is ? You have lived on mercy all your days. Divine mercy hath covered your table, preferved you in dangers, conducted you in difficulties, &c. Mercy hath done all. Particularly, 1. Confider how great and many his mercies have been. Kow many dangers have been prevented, deliverances vouch- fafed, and bieffings bellowed by divine mercy ? Such of you efpecially as are the children of God, fhould often recount your experiences of divine mercy. God's mercies toward you are many and various- There are, 1. Preventing mercies. How often hath God preferved you from thefe fins and dan- gers you were ready to fall into ? When you have been at an utter lofs in your own thoughts, divine mercy hath unexpect- edly found out means for your help. And though fometimes you have run yourfelves into inconveniences by your own fol- ly, yet even then mercy hath made a way for your efcape. 1. Providing mercies. How often hath he fupplied your wants, and made provifion for you in your ftraits ? 3. Di- recting mercies. How often hath he been a light to you in your darknefs, and guided you in your doubts and perplexi- ties ? 4, Pardoning mercies. How often hath he forgiven, and mul- (r) Eph. iili 17. (j) 2 Chron. xxx. 8. (r) Luke xix. 42. ®f the Mercy of God. 4 1 1 multiplied to pardon, and received you into favour after back- aiding ? 5. Strengthening and upholding mercies. How of- ten hath he known your foul in adverfity, fupported you in your diftreffes, kept you from finking under your burdens, itrengthtned you under temptations, and made his grace fuffi- cient for you ? 6. Piecovering and delivering mercies. How often hath he brought you out of your diftrefTes, bodily and fpirituad, making the faddeft night end in a joyful morning ? 7. Sparing mercies How often have you feen God's feverity toward otoers, when he hath fpared you ? Others have been delivered up, when you were faved : They have been aban- doned and expcfed to mifery, when you have been covered un- der the wings of mercy. In a word, in all the periods of your life, divine mercy hath ftill been at work for you. O what caufe have you to cry out with the pfalmift, Many% O Lord my God, are thy wonderful ivorks which thou hajl done, and thy thoughts which are to us -ward : 'They cannot be reckoned up in or- der unto thee : If I would declare andfpeak of them, they are more than can be numbered. And, hew precious alfo are thy thoughts unto me; O God ? How great is the fum of them ? If IJhouId count them, they are more in number than the [and («). 2. That your fenfe of the mercy of God toward you may be the more deep and affecting, ponder your mercies in their va- rious circumitances. Confider what a great and glorious God he is that hath been fo merciful to you. You have no way obliged him ', and he hath no need of you. Confider how un- worthy you are to whom he hath (hewed fuch favour and kindnefs. You are not worthy of the leaft of all his mercies (#). Confider how feafonable his mercies have been. Your extre- mity hath often been his oppportunity : In the mount of the Lord it hath been feen (y). 3. Get a deep fenfe of your fins and miferies. This will beft inform you of the greatnefs and tenderneis of divine mer- cy. When you fee that your fins are many, and your miferies and dangers great, then you will fee that God's mercies toward you are alfo great Hence the pfalmift fays, Great is thy mercy to- wards me ; and thou hajl delivered my foul from the lowefl hell [z). A deep fenfe of the mercy of God toward you will have many fpecial advantages. As, 1. It will encourage you to prayer- " I know, fay ye, by experience what a merciful " God he is ; I have tried him, and found him to be fa" Your (u) Pfal xl. 5. and exxxix. 17, 18. (.v) Gen. xxxti. 10. (j) Gen. xxii. 14. (z) Pfal. ixxxvi 13. 412 Of the Mercy of God. Your own experience being laid in the balance againft your doubts and fears, will encourage you to go to God. 2. It will quicken you to praife and thankfgiving. Can you haveafenfe of fo much mercy, and not think of a thankful return ? When you fee what matter of praife you have, your heart will be en- larged, and you will be apt to cry out with th'- pfalmift, Blef- Jcd be God who hath not turned away his mercy from me. Blefs the Lord> 0 my foul ; and all that is within me, blefs his holy name : who crowneth thee with loving-kindnefs and tender mercies {a). 3. It will promote the exercife of repentance. Senfe of mercy and kindnefs overcomes the heart. Saul wept when David had fpared him (b). A fenfe of divine mercy will melt your heart for wrongs done to God. 4* It will frame your heart into a humble fubmiffion to the will of God in afflicting providences. "When you come to a reckoning with God, O then, how great are his mercies ? And how great is the fum of them ? They are far greater, and more in number than your croffes So that you mult fay with Job, Shall we receive good at the hand of God, andfhall we not receive evil {c) ? SERMON LI. Exhort. 5. *rTpHANKFULLY own and acknowledge the mercy of God for ail the bleffings you re- ceive and enjoy. You are beholden to divine mercy for any endowments of body or mind ; for wifdom, health, riches, ho- nour, &c And for all your gracious receipts and enjoyments : All fpring from free mercy. Such of you as have been brought into favour with God, 3nd are made partakers of Chrift and his glorious purchafe, it is mercy that hath done all for you. Mercy found thee a bundle of miferies, a poor out-caft, lying polluted in thine own blood. God faw no more in you than in others, why he fhculd receive you into favour : You were Unworthy of the leaft kindnefs. Yea, what God hath done for you, was not only without your merit, but againft it : You wer^ not only undeferving, but ill-deferving creatures. Con- sider what a great mercy it was, that God would take you into r:rvice with- all your faults. Yea, by daily fins you make a forfeiture of your bleffings every day, if God mould deal with you in a way of tlriCr, juftice : But that he will pity your weak- nefs and infirmities in his ieivice, and continue his favour and good-will (,i) Pfet. Ixvl. 20. and ciii, 1, 4% (£) 1 Sam. xxiv. 16. (cj job ii. \s+ Of the Mercy of God. 41-3 good-will toward you notwithftanding, all this is owing to free mercy. Therefore, humbly acknowledge your own un- worthinefs, as Jacob did (a) : And give God the glory of his mercy. Renounce all opinion of proper worth and merit, and call the crown down at the feet of mercy. Exhort. 6. Improve the consideration of God's infinite mer- cy to quicken and encourage you to duty. And, 1. To engage you to love him. His mercy and compaflion renders him amiable You mould love him, becaufe he is mer- ciful in himfelf, of fuch a companionate nature, that he pities and is ready to relieve the miferable. O let this commend him to you. It mould alio be a great incentive to your love, that he hath let out fo much of his mercy toward you. 1 1 eve the Lord, fays the pfalmift, becaufe he hath heard my voice, &c (b). 2 To encourage you to truft in him. His mercy renders him a fit object of truft. Hence the pfalmift fays, I hive trifl- ed in thy mercy : And, I trufl in the mercy of God for ever and ever [c). The power of God without his mercy, is not a fuffi- cient foundation for truft. But when we confider that God is not only able to help and relieve us, but alfo ready to do what he is able, this invites and encourages us to truft in him. Therefore both together are laid down in my teit, as the foun- dation of truft. Confider, 1. God tales great pleafure in them that truft or hope in his mercy (d). fruiting in him is pleafing to him, becauie it turns to the glory of that attribute which he moft glories in. 2. This will be a mean to fupport you in your deepeft diftrefs. It will be as an anchor in a ftorm. Though you be tofifed, you (hall not be overfet. 3. It wiil have blf fled fuccefs : For he that trujleth in the Lord, mercy fljall compafs him about (e). Upon this the pfaimift builds his con- fidence and hope of mercy ; I have trifled in thy mercy, fays he ; my heart flail rejoice in thy falvation if). Weil then, truft in his mercy, even in the greateft extremi- ties. When the church is brought very low, and her cafe is defperate like in the eye of tnan ; yet truft in God's mercy: For in fuch cafes God's great argument to relieve and deliver his people, is their great mifery, The Lord fmll judge his peo- ple, and repent himfelf for his fervants ; when he Jeeth that their power is gone, and there is none flj ut up or left {g). Therefore they plead his mercy in their low ft ate : Lei thy tender mercies fpcedi- h (a) Gen. xxxii. 10. (b) Pfal. cxvi, 1. (c) Pfal. xiii. 5. and lm 8. {d) Pfal. cxlvii. n. (e) Pfal. xxxii. 10. (/) Pfal.kiii^. (g) Deut. xxxii. 36. 4*4 Of the Mercy of God. Jy prevent us ; for vje are brought very low {h). Again, in your own perfonal miferies and diftrefles, outward or inward, truft; in the mercy of God, though you have no merit of your own. Your former experiences may encourage you to this : You have formerly trufted in his mercy, and it never failed you ; and you have the fame grounds of truft ftill. Therefore hum- bly own and acknowledge your own finfulnefs and unworthi- nefs, and truft in the mercy of God through the Mediator Chrift (*). 3. To encourage you to prayer. You have heard that the Lord is a God of infinite mercy : O how fliouid this encourage you to go to him in all your wants, ftraits and diftrefles : The faints have encouraged themfelves to prayer from the confide- ration of the divine mercy. Hence the pfalmift pleads, Great are thy tender mercies , O Lord : Quicken me according to thy judg- ments (£). Mercy is no lefs acceptable to God than to you : What then mould hinder you from going to him continually for help and relief? We read, that when when Joab perceived that the king's' heart was toward Abfalom, then he fet the wo- man of Tekoah to make requeft for him (/). The King's heart is fet upon mercy : Your requefts gratify his bowels. There- fore be encouraged to go to him for all needful bleiTmgs. His mercy is a fountain inexhauftible. He is the Father of mercies : He doth not wafte by giving. And it is a fountain always running : It is ever open, not fealed or fhut up. His mercies are new every morning (tn). He is always giving out new blef- fings ; fo that you may come and fare liberally every day. Im- prove former experiences for your encouragement in prayer. You have often obtained mercy in anfwer to prayer; fureiy he will (hew you mercy ftill : And he that had pity upon you, when you were lying in your blood ; will he not much more pity you now, when you are in Chrift, and received into fa- vour through him ? 4. To quicken you to praife and thankfgiving. There is a difference between thefe two, if ftridtly conlidered : Praife re- fpc£ts God's own excellencies; thankfgiving refpects the mer- cies and benefits beftov/ed upon us. Well then, r. Praife him for what he is in himfelf ; a God of infinite mercy, of tender bowsls, full of companion. You fhouid be heral-is to proclaim his praifes. 8peak good of his worthy name. The vefTels of mercy Ihould fulfi over with praife. Impart to others your ex- periences (h) Pfal Ixxix. 8. (/) 2 Cor. ill. 4. (ij Tfal. cxix. 156. (/) 2 Sam. xiv. i. {tnj Lara, iii, 23. Of the Mercy of Cod. ^T^ periences of divine mercy, that they may be encouraged to go to the fame Fountain. So did the pfalmiit, Come and heary fays he, all ye that fear Godt and I will declare what he hath done for my foul («). This is the way to make his praife live, when you are dead. 2. Give thanks for his manifold mercies Be thank- ful even for common mercies : For as thefe are valuable in themfelves, fo being thankfully improved, they fit us for fpe- ciai and faving mercies. When we fufpect a veflel to be leaky, we try it with water before we fill it with wine. By com- mon mercies you are put upon your trial : Be thankful for thefe, and God will give you better , this is his ufual practice in his way towards his people. But efpecially, be thankful for fpiritual and faving mercies ; for your redemption by Chrift, and all thebleflings of it. Thanks be unto Gody fays the apoftle, for his unfpeakable gift (0). The greateft mercies deferve the greateft acknowledgments. Blejfed be the God and Father of our Lord J e fits Chrifty who hath blejfed us with all fpiritual bleffwgs in heavetily places in Chrift (p). O confider what a merciful God he hath been to you, and let this quicken you to praife and thankfgiving. Can you receive fo much, and never think of a thankful return ? By new mercies God giv*s new matter of praife and thankfgiving. The mercies of the day make way for fongs in the night; and the mercies of the night give fongs in the morning. When we thankfully acknowledge God for mercies received, this makes the fountain of mercy to overflow with new fupplies of mercy. Obferve your mer- cies, and ponder them in their various circumftances. Con- fider the numeroufnefs of them : They are new every morning, Confider your own unworthinefs : You are not worthy of the leajl of all his mercies. And, confider the feafonablenefs of them : He makes every thing beautiful in his time \q). Exhort. 7. Study to imitate God in his mercy. Be ye there- fore merciful^ as your Father alfo is merciful (r). It is not oniy your duty, but your glory and dignity, to imitate God in fhew- ing mercy. And this is the way to obtain mercy: Blejfed are, the merciful, fays, our Saviour, for they ftall obtain mercy (/L And, 1. Be merciful to all that are in diftrefs or mifery. (1 ) Be companionate toward them. Your helping and relieving o- thers is not mercy, unlefs it arife.from a motion in the bowels. You muft draw out your Joul to the hungry [s), De** Chriitians, put (») Pfal. Ixvi. 16. (0) 2 Con ix. 15. (p) Eph. i. 3 (?) Lsm. JH. 23. Cen. xxxii. to.«Ecci. iii. 11. (r) Luke vi 36. (/) Ma£» v. 7. (/] Ifa. Iviii. 10. 4 1 G Of the Mercy of God. put o>v bowels of mercies , as the elect of God {t). Be tender-heart- ed. To be infenfible of the miferies of others, is unfuitable to your condition, boih as men, and as Chriftians. (2,.) Help and relieve them in their wants and diftreiTes It is not enough to fay to a brother or fjter in diftrefs, Be warmed and filed, when \e give them not thofe things which are need/ id to the body {//). Give to him that aiketh ; lend to him that would borrow, and re- lieve and refrefh the bowels of them that are in mifery f Be liberal and bountiful. He who foweth fparingly, fall reap fpar- ingly : and he who foweth bountifully, f -all reap bountifully (x). The hardnefs and niggardlinefs of many of you who are profelTors of religion, is a reproach to your protelTion, and hardens the hearts of (inners from entertaining the gofpel : But your feed- ing the hungry, and clothing the naked, may be a mean to fave many a foul from death, by commending true religion to them. 2. More efpecialiy, be companionate and merciful to the fouls of men. Soul miicries are the greateft. Pity them that can- not pity themfelves. Have companion on fin-burdened fouls and wounded fpirits : For, the fpirit of a man may fuftain his in- firmity : But a wounded fpirit who can bear(y)? 3. Let your companion be ei^rcifed and extended efpecially to the fuffer- ing members of Chrift. You muft not be at eafe when they are in trouble. Weep with them that weep. Remember them that are in bonds, as bound with them ; and them whojujfer adverfty, as being yourfe Ives alfo in the body (z). There muft be a tender fym- pathy ; for, if one member fuffer, all the members fujfer with it [a). life 4. For direction in prayer. This doc~trine of the mercy of God may be of ufe to direct us in our addreiTes to him. In prayer, lay open your griefs, miferies, and diftreffes before God, and plead mercy. 1. Lay open your griefs, miferies, and diftreiTes before God; even all the fad evils in your cafe. This hath been the prac- tice (/) Ccl. iii. 12. (a) James ii. 15, 16. f Plus efi aiiquando cotupati quam dare : N.vn qui exteriora lar- gitur, re?u extra fe pofitam tribuit ; gut compaffionsm, all quid fui ipfius dat. Greg. Mor. 20. A compaiHonate man's heart is like the noble tree, that is wound- ed itfelf when it gives the balm. Lord Bacon, EJfay 13. CLmens dicitur animus, quando tjt tener ad compatiendum, facilis ad remittendum, prompt us ad fubvc?:ie?idum. Hugo de S. ViCt.. Sic mens per compaffionem doleat, utlarga manus ajfeclum doloris ijlendat. Greg. (x) 2 Cor. ix. 6. ()') Prov. xviii. 14. (z) Rom. xii. 15. Heb. xiii. 3. [a) 1 Cor. xii, 26, Oj tht Mercy cf Go I 4 1 7 tice of the faints [b) True it is, God needs no information a- bout your cafe, as if he were ignorant of it. He knows more of you than you do yourfelves. But the laying open your rni- feries and diftrefTes before God in prayer, is a lilent and tac't plea for mercy. When you come and reprefent your fad cafe to God, though you have nothing elfe to plead, it is a mean to work upon his bowels. Hence the pfalmift pleads, I am poor and forroivful : Let thy falvationt O God^fet me up on high {<:). As beggars uncover their fores to move pity ; fo, when we fhew before God our fad cafe, this very thing is a plea for mercy ; for he is a God full of compaffion {d). 2. Plead mercy. This is the practice of the faints in fcrip- ture. Thus the pfalmift pleads : Deal with ihyfervant accord- ing unto thy mercy : And Daniel, We do not prefent our Jupplica- iions before thee for our righteoufneJfesy but for thy great mercies (e). This is the great argument. Let the mercy of God be alt your plea, when you come to feek any thing from him. You are unworthy of any favour. There is nothing in you to mov« Cod to be gracious to you, but much to the contrary. You deferve to be abhorred, and to be call out of his prefence. Therefore let never a word of merit be in your mouth, but only mercy f. You can claim no good upon any other right or title. Sinners can expe£t nothing but upon terms of mercy. Therefore come humbly, and plead mercy. Say with the pu- blican, God be merciful to me a firmer (f). Yea, the beft of the children of God have no other claim. All their fuppliea come to them, not in the way of merit, but of undeferved mercy. They are vejjels of mercy (g) ; from firft to laft, filled up with mercy. Your greatelt goodnefs is unprofitable to God : Your holieft fervices are attended with many imperfec- tions, and mixed v» ith much fin : And whatever good you have, is from God, and is rather his than yours. Therefore, in all your addrefles to God, renounce your own worthinefs, and plead mercy. But fee that you feek mercy in the way of faith in Chrift : For all the mercies of the covenant are exhibited in. and by him, in whom the covenant is made with us : Hence they are called the fure mercies of David (h) ; that is, of Chrift, of whom David was an eminent type. Vol.1. N°. 4. Ggg Vft (b) See Pfal. vj. 2, 3. and xxxviii. 4, — 8. and cxlli 2 (c) Pfal. lxix. 29. (d) See Jer xxxi« 18, 19,20. Pfal. Ixxxvi. 15. (e) Pfal. cxix 124 Dan. ix. 18. •j* Meritum me urn i miferatio Domini. Bern, in Cant. Serm. 61 » (/) Luke xviii. 13. (^) Rom, ix. 23. (/') Ifa.lv, 3. 4 1 8 Of the Mercy of God. Vfe 5. For encouragement to poor fenfible Tinners. Such perfons are often fo frighted and difcouraged with the fenfe and apprehenfion of the greatnefs and multitude of their (ins, that they will not be perfuaded to repent, and to believe in Chrift. They are apt to conclude that there is no mercy for the like of them. None are in nearer capacity to take the right way to get mercy, and yet none are more apt to exclude them- feives from mercy than fenfible finners. " O, was there ever w fuch a vile wretch as I am ? Is it poflible that I can obtain €t mercy ?" But confider, I befeech you, that the Lord is a God of infinite mercy. There is ftore of mercy in him ; and he delights in mercy ; and he fhews mercy freely, without any defert on our part. Therefore be encouraged to come to him through Chrift for mercy, how vile and unworthy foever you* be. Though God were niggardly and tenacious of his gifts and benefits, yet, fuch is your want and neceffity, that it lhould make you very earned and importunate : But when you hear that he is infinite in mercy, O how mould this encourage you \ Let me allude to what Benhadad's fervants faid unto him: You have heard that the God of Ifrael is a merciful God, and de- lights in mercy *, therefore come and try what he will do for you (*). This is the great motive to repentance : Return, thou back/tiding Ifrael, faith the Lord, and I will not caufe mine anger to fall upon you : For I am merciful, faith the Lord, and I will not ktep anger for ever. And, Turn unto the Lord your God : for he is gracious and merciful (k). Come and caft yourfelves down at God's feet, and tty what infinite mercy will do for you. Lay the great and tender mercy of God in the balance againft your doubts and fears. The more fenfible of your mifery, you are the fitter objects for mercy. There is mercy with God even for the vileft finners that come to him by Chrift. Yea, though God be juftly angry with you, and puni(h you for your fins, yet you may encourage yourfelves to plead for mercy ; for even when he reckons with you for your fins, yet his wrath doth not fo far tranfport him, as to make him forget his merciful na- ture : In wrath he remembers mercy (/). . But, O, fays the finner, it can never enter into my thoughts that ever God will fhew mercy to the like of me. I anfwer, But why may not you try whether he will fhew you mercy or aiot ? O finners, come and try him, and then tell me what a God you have found him to be. And, for your encouragement, know, that never any tried him, but found him to be a God of infinite mercy. DISCOURSE (/) i K'ngs xx. 31. (£) Jer.iii. 12. Joel H. 13, (/j Hab. in*. 2. ( 4*9 ) DISCOURSE XII. Of the Truth and Faithfulnefs of God. SERMON LII. Pfal. cviii. 4. Thy truth reacheth unto the clouds. IN the preceding verfes, we have the pfalmift's fixed refolu- tion to praife God ; and in this verfe we have the matter of his praifes, viz. God's mercy and truth, I am to fpeak from the latter claufe of the verie, Thy truth reacheth unto the clouds ; or, Thy truth is great unto the clouds : For the verb reach- eth is not in the original text, being only inferted by way of fupplement by our tranflators ; but the words run better with- out it. Thy mercy is great above the heavens, and thy truth un- to the clouds ; that is, it is great unto the clouds ; fo great, that we poor finite creatures are not able to comprehend it. It is far above our reach ; greater and higher than we can appre- hend. So it is expreffed alfo in that parallel place, Thy mercy is great unto the heavens, and thy truth unto the clouds (a). We may fooner think to reach the clouds with our (hort arm, than to comprehend the truth of God in our finite underflanding. It is infinite and incomprehenfible. In profecuting this purpofe, I fhall, 1. Prove that truth is an cfential attribute of God. 2. Shew in ivhat fetife it is attributed to him. 3. Hold forth that God is incomparable in his truth, 4. Make application of this head. Fuji, Truth is often attributed to God in fcripture. I might multiply texts to this purpofe. How often do we read of God's truth ? Hence he is called the true God(b)t and the God of truth (c) -, and Chrift is called, He that is true [d\ and the faithful and true ivitnefs {e). His name is faithful and true (/ ). And the Holy Spirit is called the Spirit of truth (g). 'I he faints do frequently praife God for his truth, efpfcialiy in the Book of Pfalms, And God's mercy and truth are often joined to- gether, {a) Pfal. lvii. 10. (b) Jer x 10. I John v. 20. (c) Deut. xxxii.4. Pfal. xxxl. 6. Ifa. Lw. 16. {d) Rev. iii. 7. (e) Rev. iii. 14.. {/) Rev. six. 11. {g) John *vi, 13. 420 Of the Truth and Faith fulnefs of God, gether, as here in my text, and elfewhere (/;). The reafon is, bccaufe there is mercy in making the promifes, and truth in performing them : Truth fulfils the promifes, and Mercy re- moves out of the way what might mar and obftruct the accom- plifhment: Mercy remedies all evils to believers, and Truth puts them in pofleflion of ail promifed good. Truth is infeparable from the notion of God. The very Heathens, by Nature's light, have owned it. It was an ob- fervable faying of a philofopher f ,. " That truth is fo great a M perfection of the divine nature that if God mould render €f himfelf vifible unto men, he would chufe light for his body, f* and truth for his foul." And the fame philofopher tells us *, that it was one of the precepts of Pythagoras %, That *' men u mould chiefly fpeak truth ; becaufe this alone was able to " make men relemble God." And Piato lays down this as a certain truth §, That ll lying and falfehood are imperfections, " and odious to God and men." The Heathens afcribed a double perfection to their gods, to wit \\, That " they did well " to men, and fpoke truth." So, the true God is known by nothing fo much as his goodnefs and truth. This is one re-* markable letter in his name, as he himfelf proclaimed it before Motes, The Lord God, — abundant in goodnefs and truth (?'). His truth is a precious jewel in his crown. To be a man of truth, a man of his word, is an honourable character. The glory of a man is his credit : So, the truth of God is the glory of God. It is a title that God hath joined with his honour as a Creator ; As ia that of the pfaimift, The Lord, ivho made heaven and earthy the fea and all that therein is, who keepeth truth for ever (k). The truth of God is tne varniih, fplencior and glory of all his other perfections. He is truly infinite, truly all-fufTicient, truly eter- nal. His goodnefs, is true goodnefs ; his wifdom, true wif- dom ; his holineft,, true holinefs. As fincerity is the beauty of all graces ; fo truth is the lufire of all the divine perfections. But, Secondly, Let me clear to you in what fenfe truth is attribut- ed (/:} Pfal. lvii. 3. and Ixxxv. 10 and Ixxxvi. 15 and xgviii. 3. f Porphyr. in Vita Pyth 2g • U. 3. ■77!, f*TA))!r/*5. \ To (J.iv y/v&j * ylvn az70 QtuV dhXci «flttV uV aV$-p*wur fAtcrfZrdLl* Plato de Repub. Lib. 5. H VvifytlUV Ksti *Xt)6iVUr. (J) Exod. ■vxxiv. 6^ (k) Pfal. cxlvi. 6. Of the Truth and Faitlfulnefs of God. 42 1 cd to God. Schoolmen and divines diftinguim truth into metaphyfical, logical, and moral truth, and apply thefe to the purpofe in hand. But that I may fpeak plainly, I omit thefe philofophicai terms, and (hall fhcw you that God is, I. True in himfelf. 2. True to himfelf. And, 3. True to- ward the creatures. 1. God is true in himfelf. And that, 1. As he hath atrue being and exiftence. Hence he is called the true God, in op- pofition to idols and falfe gods (/j : They are gods, only by fancy or nation ; but he is God by nature and eflence. He is God indeed, and not in imagination only. O, how- comfortable is it to confider what a God we fcrve ! Search the nations ; Among all the gods there is none like our God (m). 2 God is true in himfelf, as he is the nrft, chief, and great- eft truth ; and confequently, the fquare, rule, meafure, and ftandard of all truth : And as he is the unchangeable arche- type and idea of all true things without himfelf; fo that things are true, as they agree with the ideas or patterns of them in the mind of God ; for, Known unto God are all his works from the beginning of the world (n). 3. God is true in himfelf, as he hath a true and not an erroneous conceit and apprehenfion of things: For, he knows all things moil exact- ly and perfectly : All things are naked, and opened unto the eyes if him with whom we have to do (0). 2 God is true to himfelf ; as he punctually accomplifheth his eternal decrees, counfels and purpofes. Of this the Pfal- miii fpeaks ; The caunfel of the Lord Jlandeth for e*uert the thoughts of his heart to all generations (p) :■ And the Lord by the prophet, My counfel JJj all Jl and, and 1 will do all my pleafure : And, The Lord of Hofls hath fwornf fying^ Surely , as I have thought > f?. jhall it come to pafs ; and as I have purpoftd,fofhall itfland ; And, the Lord of Hofls hath purpofed, and who Jhall df annul it (q). God cannot be deceived or diiappointed in any of his purpo- fes. There is a difference between the purpofes and promifes of God. His promifes are declarations of his purpofe. In fulfilling his promifes, he is true to the creature : But in ac- compliming his purpofes, he is true to himfelf. God is true, and cannot deny his own counfel ; for, that were to deny himfelf, and that eternal idea in his own mind. His truth engages his power, wifdom, and other attributes, to act a- grceably (/) 1 ThefT. {. 9. Jer. x. 9, 10. {m) Pfal. lxxxvi. 8. («) Afla xv. 18, (0) Heb. iv. 13. (/} f fal.xixiii. 11. ($r) If a. xlvi. 10. mid xiv. 24, 27. 422 Of the Truth and Faithfulnefs of God. greeably to bis immutable counfel, and the eternal refolufeions in his own mind : And herein he cannot poflibly fail ; for, as he can never be at any lofs for want of means to execute his purpofes, fo no created power hath ftrength enough to be a bar in his way. 3. God is true toward the creatures; and that both in his works, and in his words. (1.) God is true in bis works, both of creation and provi- dence ; and that both in his ordinary works of providence, in preferving and governing the creatures ; and extraordinary, fuch as the work of redemption, miraculous works, and the. wonderful prefervation of, and deliverances granted to his church. He is true in all thefe. The works of his hands are verity and judgment : They Jl and f aft for ever and ever y and are done in truth and uprightness (r). It is a part of the church's fbng, J ujl and true are thy ivays^ thou King of faints : And, Lord God Almighty ', true and righteous are thy judgments (s) All God's works are true and real things, not chimeras or appearances. He executes true judgments, grants true deliverances, works true miracles. His mercies, are true mercies : his comforts, true comforts. He doth not deceive or delude his people with vain fhews or appearances. Again, all his works are true, becaufe congruous to the firft truth: For, the creatures have fir it an ideal being in him, before they have a real being in themfelves. (2) God is true in his words. This is called his veracity, Tvhich refpecls every declaration of his mind, and confifts in an exact conformity between his word and bis mind, and cnnfequently between his word and the truth and reality of things. The former depends upon the rectitude of his will: The latter partly upon the rectitude of his will, and partly upon the certainty and infallibility of his knowledge. So that when we fay, God is true, or fpeaks truth, the meaning is, that his words are a plain declaration of his mind, without ly- ing, difilmuhtion, cr hvpocrify; and a trus reprefentaticn of things, without any mixture cf falfehood. He fpeaks nothing but as the thing is, and as he doth conceive it. He is true in his word, f in his whole word. His word is moil pure truth. This is exprefTed fometimes affirmatively : As when it is faid, Thy ivords be true ,- and, Thy word is truth. And fometimes negatively : As, when it it is faid that God is not a man, thai. (r) Pfal. cxi 7, 8. (j) Rev. xv. 3 and xvi. 17. f Singula D as is ciear in the cafe of Nine- veh (/'). And from Jet", xviil. 6, 7. But divine threatenings fhall certainly be executed upon impenitent and incorrigible tinners.. (t) 2 Saaii vii. 28. John, xvii, 7. Numb. xx'if. JO. 1 S::m. xv. 29. Heb. vi. 18. (a) a Tim, i. 13. {*) Gal ii, 5. Eph. i. 13. Col. i. 5. {y) Luke i, 3, 4. [z\ Matth. xxiy. 35. [a) Hab, ii. 3. (b) Ktv xxii. 6.. (c) Pfah cxi'x. 86, 14*. (d) Ha. xxxiv, i6. fe) Zech, i. 6. Ro;n. i'u 2. (/*} Jonah iii. 424 Of the Truth and Faithfulnefs of God, finners. 6. In his promifes. Therefore promifed bleflings are called Sure mercies ; and the gofpel, which is the compend of all the promifes, is often called The word of truth (g) Now the truth of God in the promifes takes in thefe two things, (i.) Sincerity in making the promife. When God makes a promife, he means as he fpeaks, and hath a firm purpofe to perform. To make a promife with an intention to deceive, is to lie, and cannot be imagined of the bleffed God ; For, He is not a man that hejhould lie (h). What need hath God to court worms, or to flatter them into vain hopes ? The infinite pu- rity and holinefs of his nature cannot admit this. So it is faid, God, that cannot lie, promifed (i). (2.) Firmnefs and conftan- cy in keeping promife. When a man makes a promife, he may have a fincere purpofe to perform it, and make it with- out any intention to deceive, and yet fail in making it good. But God cannot and will not fail •, for, Hath he faid, andfhall be not do it ? Or, hath he fpoken, and J> hall he not make it good ? All the promifes of God are yea and amen in Ghrifl (k). Now the truth of God is moft frequently taken in this fenfe in fcrip- ture ; and in this his faithfulnefs doth peculiarly confift : Therefore I fhall fpeak a little to it. The truth and faithfulnefs of God differ, according to our manner of conceiving. His faithfulnefs is one branch of his truth, and doth chiefly denote his firmnefs in keeping promife. Hence it is faid, He is faithful that promifed : And it is faid of Sarah, She judged him faithful who had promifed In this fenfe efpecially he is called the faithful God (I). Now, his faithful- nefs is incomprehenfible : It reacheth unto the clouds (m) : And it is greatly admired by the faints even in the darkeit times. Hence the church, under the captivity, cries out, Great is thy faithfulnefs (»}. It is great, and great unto the heavens \ fo great, that our fhallow capacity cannot fathom it. I fhall here, for the confirmation of the faith of believers in God's word of promife, 1 . Give fome evidences of God's faith- fulnefs and truth in keeping promife. 2. A flignfome grounds of it. 1. The truth and faithfulnefs of God in keeping promife ap- pears in thefe things : (1.) In expreffing a greater tendernefs of his wtffd than of his works. He hath magnified his word above all his name (0). God (a) Ifa. lv. 3. Eph, i. 13. James i. 18. (£) Numb, xxiii 19. (/') Titus i 2. [&) Numb, xxiii. 19. 2 Cor. i. 20. (/) Heb.x. 23. and xi 1 1. Deut. vii. 9. (w) Pfal, xxxvi. 5. (u) Lam. iii. %$> {0 ) Pfftl. CXVMiti. * . Of the Truth and Faithfulnefs of Cod. 42 c God will rather break heaven and earth into pieces than not be as good as his word. Heaven and earth fhall pafs away, fays our Lord, but my word pall not pafs away (/>). Believers {hall en- joy the comfort of the promifes in heaven, when all thefe things (hall be diffblved. (2.) In making good thefe promifes that were of oldeft date, and might feem to be forgotten. God had promifed to Abra- ham (q), That his feed, after they had fojourned and been af- flicted in a ftrange land four hundred years, fhould come out a- gain with great fubftance : And the years that preceded that affliction, viz. from the making of the firit promife, or from the confirmation thereof by the gift of Ifaac, make up four hundred and thirty years. Now, God had not forgotten this promife four hundred and thirty years after it was made, but punctually performed it, as Mofes tells us : And it came to pafsy at the end of the four hundred and thirty yearsy even in the f elf -fame day it came to pafsy that all the hofs of the Lord went out from the land of Egypt (r). So alfo, God promifed to bring back the captivity of Babylon after feventy years y and he made it good. No length of time can wear out the remembrance of his promife : He remembered his holy promife f fays the pfal- Jttift, and Abraham his fervant (s). (3.) In accompliming the promifes concerning the Meffiah. So it is faid, Grace and truth came by Jefus Chrifl (t). Grace, in regard of our pardon j and truth, in regard of the promife. Particularly, his truth and faithfulnefs in keeping promife ap- pears, 1. In performing the promife of Chris's incarnation. Af- ter fo many revolutions of time, and many expectations of his coming, and many contrary appearances, and a long ftay of four thoufand years after the firft promife : After all this, God made good his promife, by fending his Son into the world. This was a confirmation of all the reft of the promife*, as the apolile tells us : Jefus Chrifl was a Minifler of the circumcifion fcs the truth of God 9 to confirm the promifes made unto the fathers (u). The performance of that great promife* was a pawn and pledge of the performance of all the reft : For no promife could be thought of greater difficulty for God to perform, or for his people to* believe, than the promife of the Meffiah as the feed of the woman. 2. In performing the promife of Chrift's death and fufferings. God had pafted his word to the church, that his Son fliould fuffer death and the wrath of God for ele£t fin- Vol. LN°. 4. Hhh ners: (/>) Luke xxi, 33. (q) Gen. xv. 13, 14. (r.) Exod. xii.4i; (/) Pfal. cv, 42. (t) John i. 17. (u) Rom. xv. 8, 426 Of the Truth and Fatthfulne/s of God. ners: And having once paiTed his word for this, he would not fpare him. He /pared not his own Son, but delivered him up for up all (a). R.ather than God fhould break his word, his own dear Son muft fuffer a painful, fhameful and curfed death in his bo- dy, and the wrath of God in his innocent foul. (4). In fulfilling his promifes, when great difficulties and feeming improbabilities lay in the way of the accomplifhment. So, he Drought back the captivity from Babylon, though it feemed moft improbable and unlikely, and great difficulties lay in the way. Again, God promifed to Abraham a fon ; and he made it good, though Sarah was barren, and both A- braham and (he were paft age. God is not tied to the rod of human probabilities. He will turn nature upfide down, rather than not be as good as his word. (5.) The truth and faithfulnefs of God in keeping promife is confirmed by the teftimonies given thereunto by the faints in all ages. They have all witnefled for God that he is faithful. So didMofes: Know, therefore, fays he, that the Lord thy God, he is God, the faithful God, whokeepeth covenant and mercy with them that love him (y). And Joftiua tells the children of Ifrael, Nat one thing hath failed of all the good things which the Lord your God /pake concerning you ; all are come to pa/s unto you, and not one thing hath failed there f {%). And Solomon teftifies, There hath not /ailed one word of all his good promife, which he promifed by the hand of Mofes his)ervant(a). And the pfalmift tells us, He keepeth truth for ever (b). All learned men are for experiments. Now, the faints in all ages have made experiments upon God's word of promife, snd have always found him to be true and faithful. The word 0/ the Lord is tried (r). None that relied on his promife were ever difappointed. 2. I proceed to aflign fome grounds of God's faithfulnefs. There are divers glorious attributes and perfections of God up- on which truth and faithfulnefs in keeping promife is built, as fo many ftrong and unfhaken pillars. As, (1.) His perfect knowledge of all things paft. His know- ledge is called a book 0/ remembrance (d), to fignify the continual prefence of all things paft before Jiim. Men do oftentimes break their word, becaufe they forget what they promifed : But forgetfulnefs cannot befal a God of infinite knowledge. He will ever be mindful of his covenant, and remembers his holy rt?- venant and promi/e (*). rr (z) Rom. fiii. 32. (j) Dent. vii. 9. (z) Jofli. xxiii 14. {a) 1 Kings viii. $6. {b) Pfal. cxlvi. 6. (c) Ffal. xviii 30. {d) Mai. iii. 16. (e) Pfal. cxi. y and cv. 8, 42. and cvi. 45. Luke i. 72. Of the Truth and Faithfulnefs of God. 427 (2.) His immutability. Though men in making promifes may have a real purpofe to perform, yet they may afterward change their purpofe. But God is always firm to his purpofe, and cannot change his mind, becaufe of his unchangeable na- ture. I am the Lord \ fays he, I change not ; therefore ye fons of Jacob are not confamed (f)> With him there is no variablenefs, norfhadow cf turning (g). Again, men are often inconfiderate in making promifes, and do often meet with what they did not forefee : But as all events are eternal!/ forefeen by God ; fo all his promifes are made with infinite wifdom and judgment. So that promife runs, / will betroth thee unto me for ever ; Yea, I will betroth thee unto -me in righteoufnefs^ and in judgment. Therefore for every becaufe in judgment [h). (3.) His power. Sometimes men would perform their pro- mifes, but are feme way difabled : But thejlrength of Ifrael will , not lie (i) ; And, With God all things are pojfible (k). Upon this Abraham's faith was bottomed : He was Jlrong in faith giving glory to God; being fully perfxaded thai what he had promifed he was able alfo to perform (/; God can do whatever hepleafeth to do [m). In the cafe of civil debts, many a man cannot keep his promife, becaufe others break to him : But, though the whole creation ihould break, God is as able as ever. Hence the prophet fays, Although the fig-tree Jhall not blojfo?n9 neither fhall fruit be in the vines, &c Yet 1 will rejoice in the Lord, &c (n). Believers in Chrift can never be undone, though the whole creation mould go to ruin. (4.) His holinefs. Some men are fo v/icked, that though they can, yet they will not keep promife : But God cannot be charged with any wickednefs : There is no unrighteoufnefs in him (0) By reafon of the perfect holinefs of his nature, he cannot lie (p). The deceitfulnefs and treachery of men flows from the corruption of their natures ; but the divine nature is infinitely pure and holy, (5). His juftice and righteoufneft. By a promife a man hath a right to the thing promifed ;.fo that it is his due; and juftice requires to give every one their due. So, God by his promife makes himfelf a debtor; and his juftice obliges him to pay. Hence it is faid, If we confefs our fins, he is faithful andjujl to forgive us our fins (q). He is faithful to pardon, as he hath pro- mifed (/") Mai. iii. 6. (g*\ James i. 17. (b) Kofea if. 19. (i) 1 Sam. xv. 29. (i) Matth. xix. 26. (/) Rom. iv. 21. (?») PiaL exxxv. 6. (n) Hab. iii. 17, i#* (0) Pidl. xcii. iy (p) Titus 1. 2. (?) 1 John i. 9. 4'1 t Of the Truth and Faithfulnefs of God. mifed it ; and faithful in keeping promife, becaufe he is juft. Though it was his mercy and goodnefs to make the promife, yet his juftice binds him to make it good. It is true, when God makes himfelf a debtor by his promife, it is indeed a debt of grace ; yet it is a debt, which it is juft for God to pay. Therefore his word of promife is called the word of his righte- oufnefs (r). Thefe are the ftrong pillars upon which God's truth and faithfulnefs in keeping promife is built. He can as foon ceafe to be omnifcient, unchangeable, almighty, infinitely holy and juft, as he can ceafe to be true and faithful. Thus I have (hewed you in what fenfe truth is attributed to God Now, Thirdly, I come to (hew. that God is incomparable in his truth. He is true in fuch a way as none elfe is true. There- fore, he hath this title and epkhet given to him twice in one verfe, he that is true (s) : As if none elfe were true but he 5 becaufe there is none true like him, none true in comparifon of him. Tea, fays the apoitle, let God be true, but ever y man a liar {t). In comparifon of God, all men are liars ; becaufe they are but mutable creatures, and liable to temptations, and fo may be induced to deceive others. Particularly, 1. God is ef- fentially true. His truth is effential and neceflary to him. He can as foon ceafe to be God as ceafe to be true. Yea, his truth is his very efience : It is his nature. He is not only true, but truth itfelf. 2. He is originally true. He is the firft truth, and the firft caufe of all truth. Truth is originally from him. He is the rule, meafure, and flandard of all truth (u). 3. He is per- fectly true, without any mixture or fhadow of falfehood. God z> fight, and in him is no darknefsat all (r). As God is light itfelf, and admits not of any darknefs : So, he is truth itfelf, and can admit of no mixture of falfehood f . 4. He is infinitely true; mod true. We cannot fet bounds and limits to his truth, bo in the text, His truth reacheth unto the clouds. That is, it is infinite, boundiefs, and unmeafurable. He is true above all meafure, beyond all degrees, Hence, he is faid to be abundant in truth, and plenteous in truth. Great is his faithfulnefs : But how great, none can conceive, much lefs exprefs. So may the words in my text be read, as I obferved already : Thy truth is great (r) Pfal. cxix. 123. (s) 1 John v. 20. (i) Rom. in. 4- in) John xiv. 6. (x) I John i. 5. f V.r Has fnt Julias' a, boniiasfne maliiia, felicitas fine miferia. FuigeQk Of the Truth and Faithfulnefs of God, 429 'great unto the clouds ( v) : Infinitely, and consequently incom- prebenfihly great. 5 . He is immutably true. He cannot lie ; and, it is impofftble for him to lie (z). His truth is conftant and ftable, though men prove falfe and treacherous. In this fenfe it is faid, Let God be true% but every man a liar : And if we be- lieve net, yet he abideth faithful ; he cannot deny himfelf(a). He cannot break his word. He cannot repent or change his mind. His own nature fays him under an utter impofiibility of de- ceiving. 6. He is eternally true, his truth is rhe fame from everlafting to everlafcing : For, the truth cf the Lord endureth for ever : And, his truth endureth t-j all generations : And, he keepeth truth for ever (b), SERMON LIIL Fourth, T Proceed to the application. JL Ufe 1. For inftru£tion, in two particulars. Injlr. 1. See here what a firm foundation we have for our faith, in believing the truth of what is revealed in the holy fcrip- tures : For the holy fcriptures are the word of the God of truth, the word of him that cannot lie. God neither is nor can be deceived, nor can he pofiibly deceive any: Therefore if we re- ceive the witnefs of men, the witnefs of God is infinitely great- er. O what a profound regard is due to the teftimony of the God of truth ! And this teftimony we have in the holy fcrip- tures. So that the truth of God is the unmoveable rock on which our faith is built : And we may confidently venture our fouls upon this bottom. Inftr. 2. Hence we fee alfo, that the reformed proteftant religion, is the only true religion *, becaufe built on the infal- lible truth and veracity of God. Elefled he God, it is not built upon fuch fandy foundations, as human unwritten tradi- tions, or any human teftimony whatfoever : It is built upon the God of truth, and not upon fallible men. We admit the teftimony of the true church, as an help to our faith, not the ground and foundation of it- The precious truths we believe, we receive them not upon the teftimony of churches, popes, or councils j but upon the teftimony of the God of truth, who cannot lie. But the popifh religion hath no fure foundation. The (y) Exod. xxxiv. 6. Pfal. lxxxvi. 15. Lam. in. 23. (z) Titu6i. 2. Heb vi. 18. (*) Rom. iii. 4. 2 Tim. ii, 13. [b) Pfal. cxvii. 2. andc. 5. an£ (wlvi. 6. 43d Of the Truth and Faithfulncfs cf God* The faith of papifts is built upon the teftimony of men ; fo that their religion hath no more certainty in it, than theie men have of infallibility. life 2. For reproof. To fuch as practically deny the truth of God, or difparage and blemiih his truth and veracity. And, 1. Men of atheiftical fpirits reject many revealed truths, becaufe, forfooth, they are above the reach of their frail rea- fon. Is it not a plain denial of the truth of God, when men will not believe God upon his word, but fet up their own rea- fon as judge, what they fhould believe, and what not ? How foolifli are vain men in this ? Even Adam, in innocency, was unfit to controul the doctrines of God ; much more arc we whofe natures are depraved and corrupted by fin. How bdfe is it to fet up reafon, a finite principle, yea, a corrupted and blind reafon, againft the infinite wifdom and truth of God ? 2. Many profefibrs of religion do not come up to a full per- fuafion of the truth of what is revealed in the word of God. Some content themfelves with a bare conje&ure and mere probability of the truth ; and therefore do ufuaily conform themfelves to thefe opinions and practices that are generally received in the age and generation wherein they live. Others fatisfy themfelves with a mere opinion. They have a rational conviction of the truths of the word ; but their faith doth not prevail againft doubts ar«d heart-atheifm. They do not know and believe aiTuredly that thefe things are fo (a). This is to de- ny to God the glory of his truth, 3. Profane men do not believe rhreatenings of judgment. Their not trembling as them is a plain evidence of this. I am afraid that too many among us have not fo much faith as the very devils have, wha believe and tremble [b). Many have not the awe of threatened judgments upon their hearts. They look on divine threatening^ as mere fcarcrows to fright men. This is to belie the Lord ; a6 that people are faid to have done : They have belied the Lord, and faid, It is not he, neither pall evil come upon us, neither fhall we fee [word nor famine (c). Yea, too many mock and feoff at threatenings, as if they would dare God to do his utmoit, and thought to be ftronger than he : For thus they fpeak, Let him make fpeed, and hajten his work, thai we may fee it ; and let the counfel of the holy One of lfrael dra-v nigh and come, that we may know it : And, IVhers is the word of the Lord P Let it come now (d)> 4. Many (a) John vi. 69. (b) James ii. 19. (e) Jsr. v. 12. (d) Ifa. v. 19. (c) Jer. xvii. 15. Of the Truth and Faithfulnefs of God. 43 1 4. Many will venture nothing upon the precious promifes. They are all for this prefent world, prefent enjoyments and comforts. Thefe things in hand are better to them than all the promifes of better things to come : Like Demas, who loved this prefent world (e). Many will venture much upon a hu- man fecurity, but reckon God's nothing worth. They can en- truft their whole ftock into the hands of a factor beyond fea, though they never faw him ; but will venture nothing up- on the word of the God of truth. 5. Many reject an offered Chrift ; they will not believe on him, nor receive him. Some fmners, under the deep fenfe of their own vilenefs and unworthinefs, will not be perfuaded of the riches and freedom of the grace of God in Chrift, Many will not believe the report made of Chrift in the gofpel I : Either they doubt of his ability, and look en their cafe as defperate 5 or, they doubt of his good-will, and cannot think that ever he will look toward fuch vile wretches as they are. Thus, many difpute themfelves from believing. This i3 to give the God of truth the lie : For, hi that beUcveth not God% hath made him a liar* becaufe he believeth not the record that God gave of his Son (f). 6. Even believers themfelves havecaufe to be afhamed that they give the God of truth ib little credit. Alas, how often do the changes in your outward lot weaken your faith and truft in God ? Under croiles, difficulties, and temptations, you arc often at an utter lofs, and your faith fails you, Oh, how little credit do you give to the promifes, though you have not only God's word, but his writ, and his oath, and his great feals ap- pended to the charter of the covenant ? God hath promifed that he will be with you in trouble, that he will never leave you nor forfake yoi*, that he will make ail your troubles work for good unto you, end bring them all to a bleiied and happy iffue : But by your defpondency and discouragement under trouble, you give the lie to God y you carry fo as if thefe were but worcU of courfe, without any intent to make them good. Two things you are apt to fufpect, 1. God's fincerity in. making the promife ; as if he were not in earneft when he promifeth fuch and fuch bleiTings, and had no fincere purpofe to perform. 2. His truth in keeping promiie %, efpecialiy when ftraits prefs you, and great difficulties lie in the way of the accomplilhment. Oh, how hardly do you truft God upon bis word. Thus we fee that there are divers ways whereby men ble- milh the truth of God, or practically deny \t3 and give him ths lie. (*} z Tim. iv. iq. (/) i John v. ia. 43 2 xCfthe Truth and Faithfulnefs of God, lie. What is this, but "to ftrip God of the glory of his nature r Seeing he can as loon csafe to be God, as ceafe to be true. To give the lie to an inferior, is incivility ; to a fuperior, it is in- folence ; But to a king, it is a kind^of treaion. Yet this may be done without dethroning him : But to%give the lie to God, is interpretatively to maks him no God. To fancy him a liar, is to fancy him no God : It is to put upon him ihe character of the devil, who is called the father of lies ( g). The truth is, it is the greateft affront that can be offered to the majefty of -God, and fuch as even mean men would fcorn to put up at your hand. Ufe 3. For terror to wicked finners. God hath denounced clreadful and terrible judgments, temporal, fpiritual, and e- ternal, againft all impenitent and incorrigible finners. He hath threatened to wound the head of his enemies ; and the hairy fcalp of fuch an one as goeth on fill in his trefpaffes (h). He hath threatened indignation and wrath, tribulation and anguifh, upon every foul of man that doth evil : That whoremongers and adulter- ers he will judge : And, that upon the wicked hejhall rainfnares% fire and brimftone, and an horrible iempejl (*'}. O, the terrible wrath and vengeance that God hath denounced againft fuch of you as live and go on in the allowed practice of any known iniquity ! And remember, that he is the God of truth ; true in his threatenings, as well as in his promifes. How may the confideration of this make your hearts to tremble ? Divine threatenings are a flying roll againft you. Can you think that God wiil break his word ? No, no ; he can as foon ceafe to be God. You who do not regard divine threatenings, (hall at laft feel what now you will not believe. life 4. For comfort, to believers in Chrift. There are ma- ny great and precious promifes God hath made to you -, pro- mifes of all kind of bleffings you can ftand in need of; pro- mifes fuitable to all cafes and conditions, and to all your va- rious wants and exigencies ; and you have an undoubted right to and intereft in them ail. Now, here is your comfort, he is the God of truth who hath promifed •, fo that the promifes are all yea and ptnen in Chrif (k). He is true and faithful, and wiil not break his word to you. Yea, though you do often break your word to him, yet he will not break to you; bleffrd be he. This is his promife, If his children forfake my law, &c. Then willi vijit their tra?ifgreffions with the rod, and their *(g) Johnviil. 44. (h) Pfal. Ixviii. 21. (/) Rom. ii. 8,9. K■ 3°» Aug ConfciT.L. 12. C. I. Of the Truth and Faithfulnefs of God. 437 the promifes, as I already exhorted you. Let the promifes be dear and precious to you, as they were to thefe ancient wor- thies, of whom it is faid, that having feen the promifes afar ojf% they were perfuaded of them , and embraced them (f). They hug- ged the promifes, as it were ; O precious promifes ! Flee to Chrift in the promifes, and reft on him for the bleffings pro- mifed, and hope for the accomplifhment, though contrary to jprefent appearances and likelihoods, as Abraham did, who a- gain/} hope believed in hope (g). 6. Praife God for his truth, as the pfalmift doth, in my text, and the verfe preceding : I will praife thee, O Lord, among the people ; and I willfing praifes unto thee among the nations : For thy mercy is great above the heavens ; and thy truth reacheth unto the clouds : And elfewhere, I will praife thy name, for thy loving-kind- nefsy and for thy truth (h). We ufe to praife and commend men of truth ; and mall we nor much more praife the God of truth. O, fing forth the honour of his name, and make his praife glorious. You cannot praife God fo much as he deferves ; for, who can fhew forth all his praife ; and he is exalted above all bleffing and praife (t). Yet you mould praife him as much as you can, and call in the help of others, becaufe you cannot do it fufEciently, as the pfalmift doth : O praife the Lord, all ye nations : Praife him, all ye people : For his merciful kindnefs is great toward us ; and the truth of the Lord endureth for ever : Praife ye the Lord {k). 7. Give God the glory of his truth and faithfulnefs before the world. Glorify him, not only by the quiet and content of your own hearts, but by your carriage before others. You ihould not only believe, but fet to yomfeal that God is true (/). Seal the truth of God as his witnefles, by your joyfulnefs in all conditions, your patience in afflictions, your diligence in holinefs, and your hope in God in the moftdefperate-like cafes. Sanctify God in the eyes of other men ; and let the world fee that you can venture on the credit of God's word (m). 8. Is he the true God, the God of truth ? Study to belike him in this : to be true, as he is true. Pythagoras, a Heathen phi- lofopher, being afked, What made men like God? anfwered, when they f pake truth. Magi Urates and judges fhould be men of truth, that therein they may referable God whofe name they bear («) : and fo fhould all private Chriftians. And, (1.) Be true to God. 1, In performing your vows and pro- mifes (/) Heb. xi. 13. (g) Rom. Iv. 18. (/;) Pfal. exxxviii. 2. (;) Pfal. cvi. 2. Neh. ix. 5. (/•) Pfal. cxvii. 1, 2. (/J John iii. 33. (w) 3ee Numb. xx. 12. («) £xod. xviii. 21. 43$ Of the Truth and FaithfiJnefs of God. mifes to him. Having vowed to the Lord, and bound your fouls with a bond, do not break your word. Vow, and pay unto the Lord your God. Say with Jephtha, / have opened my mouth unto the Lardy and I cannot go bach (o). O be true, and keep your word to God. Perform what you have vowed. Having lifted your- felves foldiers under Chrift's banner, and fworn to him, fee that you be true to him, and do not turn your back on him, and his caufe and gofpel, in a day of trial. Run not into the camp of his enemies. 2. With refpeft to the truft he hath, committed to you. Time, health, wealth, power and autho- rity, ordinances and means of grace, opportunities of doing good, gifts and endowments of body and mind, the graces of the Spirit in you, are a truft committed to you, talents to be employed for the glory of God, and your own and others good. Be true to your truft. Be faithful to God Be not like the unfaithful and flothful fervant, what hid his lord's talent (/>). God keeps an exa£t account what talents are entrufted to you, and how they are employed ; what you have received, and what is returned : and a day of reckoning will come, when he will fay, Give an account of thy Jleivardfhip (q). 3. By being^ fincere and upright in the practice of religion. Walk before God in truth : zndferve him infincerity and truth. Be true in all your duties : Draw near with a true heart (r). Let there be no ground for fuch a complaint as that againft you, Ephra- im compaffeth me about with lies, and the houje of Ifrael with de- ceit (s). fake heed of lying to and diffembling with God in du- ty. Study to be Israelites indeed, in whom is no guile [t) : and be able to aj - and as a watch in the night (a) ? Yea, there being no proportion at all be- tween time and eternity, what fhall we fay of him, in com- parifon of whofe duration, ten thoufand millions of imagin- able ages are as nothing. We may take the do&rine thus i God is infinite and incomprehenfble in his duration. That is, he is eternal. His duration is far above our reach and capacity. I mall here endeavour to (hew, 1 . What eternity is. 2. 'That it is an excellency belonging to the fupretne Beings and to him alone. 3 . How God is eternal. 4. What difcoveries be hath given of the eternity of his Being. 5. That he is incomparable in his eternity. 6. I fhall apply the doctrine. Firft. What eternity is. The notion of eternity is very difficult : It is hardly underftood, and more hardly expreffed. Indeed, it is not eafy to difcourfe on this fubject, intelligibly to thofe of mean capacities, fuch as many hearers are. Yet I fhall endeavour to be plain. It is eafy to comprehend, that there is an eternity ; but what it is, cannot be comprehended. It is better exprefled by negative than by pofitive words. So, when we fay, that eternity is without beginning, fuccefiion, and Ending, we exprefs rather what it is not, than what it is. As we underftand it, eternity is an infinite and immutable du- ration. 1. 1 fay, it is an infinite duration ; which hath neither beginning nor ending. Eternity never begins, and never ceafes. It comprehends in itfclf all imaginable years and ages. It cannot be meafured ; and can neither be augmented, nor di- minilhed. 2. It is an immutable duration ; a permanent and immutable ftate. There is no fucceflion in eternity, as there is in time. It is a fixed now. («) P&1. xc, 4. Sscondlyj Of God's Eternity. 4 4 1 Secondly, Eternity is an excellency belonging to the fupreme Being, and to him alone. Hence he is called the eternal God (b) i ike King eternal (c) ; and the everlajling God [d) : And he is faid to inhabit eternity (e) : And his eternity is thus exprefTed, J am Alpha and Omega (f). Thefe are the firft and lalt letters of the Greek alphabet : And fo the meaning follows, The be- ginning and the ending. He was before the world, and ihali contiDue to exift when the world (hall come to an end. Iu this fenfe he is called the Firft and the Lafl (g). God's eterni- ty is fometimes exprefTed by parts ; by the differences of time, pail, prefent, and to come : As in that text, The Lord, tuho is, and who was, and tuho is to come ; and that, Lord God Al- mighty, luho ivas, and is, and is to c:nne (/*•). It is as lignificant an expreffion of God's eternity as can be fuited to our capaci- ties* f It might alv/ays be faid of God ; he ivas ; and it may always be faid cf him, he iui/1 be. God always is what he was, and always will be what he is. His eternity compre- hends in it all times, paft, prefent, and to come ; not for- mally, and fucceffively ; but eminently, and at once. So that this expreffion, who ivas, and is, and is to comey inter- prets the name JEHOVAH, and is a paraphrafe upon it ; according to fome, who obferve * that the name JEHOVAH comprehends thefe three; JE, the future time; HO, the time prefent; and VAH, the time paft: And the French, wherever they meet with the name JEHOVAH in fcripture, which we commonly tranilate, the Lord, render it, the Eter- nal We fee then, how God's eternity is exprefTckl and afTerted in fcripture. And he muft needs be eternal ; For, 1. This is confonant to the notion of God as the lirft caufe. Either God muft be eternal, or nothing could have had a being in time. We muft always come at laft to fome firft caufe, who hath his Vol. I. N°. 4. Kick being (b) Deut. xxxiii. 27. (c) 1 Tim. I 17. (d) Gen. xxi 33. Rom. xvi. 26. (e) Ifa. Ivii. 15. (/) Rev. i. 8. (g) Ifa. xliv. 6". Rev. xxii 13. (/>) Rev. i. 8. and iv 8. f Quamvis natura ilia i?nmutabiiis, <& ineffabilis, non rectfiatt fuit, vel trity fed tantum eft; tamen propter mutabilitatsm temporumt in quibufy verfatur nojlra mortalitas O mutabiiitas, non n/endaciter dicimus, eft, iuit, &• erit. Fuit, in prcsteritis feeculiiy eft in prafen- tibusy erit in futuris : Fuit, quia nunquam defuit j erit quia nun- quamdeeritj eft, quia femper eji, Aug. Tract. 9. in Joan * Maft. TheoL Theoret Praa. L. 2. C. «, f 8- 442 Of God's Eternity, being in and of himfelf, and gave a being to all other things; and the firft caufe muft neceflariiy exift from eternity. 2. If G?d were not eternal, he could not be infinitely perfecl: : For, finite duration is inconfiftent with infinite perfection. Hence we m3y obferve that God's eternity diffufeth itfelf through all his attributes. His power is eternal : We read of his eternal power and Godhead ; and it is faid, In the Lord Jeho- vah is everlqfting Jirength (z). His knowledge is eternal : For, he doth not know things fuccefiively, as we do \ but at oncef by one fimple and eternal act of intuition : Known unto God are all his works from the beginning of the world (k). His goodnefs is eternal : It endures continually. His mercy is eternal. It en- dures for every and is from everlajling to everlafiing And his truth is eternal: It endures for ever, and to all generations (/). So that God's eternity is the glofs and luftre of all his other per- fections. Every perfection would be imperfect, if it were not eternal. 3. Even the heathens owned and afferted the eternity of God. Ariftotle * makes eternity eflential to the divine na- ture. Thates being afked, what God is, anfwered,. f One that hath neither beginning nor ending. The poets ufually gave him the title of Immortal J. And the oath moft ufual among the heathens, was in this form § , I appeal to the immortal gods . Yea, the Epicureans (| ufually defcribed God to be that blejfed and e- ternal Being. Lucretius gives this account of the divine na- ture If, that it enjoys perfect and eternal peace : And Cicero fays, ft It is impojjible for us to conceive of God but as being eternal. Thirdly, I am next to fliew, how God is eternal ; or, what is his eternity. God's eternity is the duration of his effence. It comprehends all times, all durations, and infinitely excels them all. It is a negative attribute, and is a denying of God any rneafure of time. When we caU him eternal, we there- by remove from him aU pc^libility of beginning and ending, and of fucceflion and change. 1. He is without beginning. So the pfalmift fpeaks : Be- fore (/) Rom. 1. 20. Ifa. xxyi. 4. (k) Afta xv. iS. (/) Pfal. lii. u Cxxxvi. ciii. 17. cxvii. 2. and c. 5. * De Cce!o. Li 1. ■\ '0 (a^t* &'(fflv ixav, fun -fo.os. Thalea apud Laertium, § Dcr teflor iniPMrtaleii [| Cic. de Nat. Deor. L. I, % Otnnist enim fer fe divutn natura necejfs eft. fumnia cutn pace fruatur. iternum inteliigerequi t piffktntu ? Of God's Eternity. 443 fore the mountains were brought forth, or ever thou hadfl formed the earth and the world ; even from cverlajling to everlafting^ thou art God (m). He was before the world, and confequently from everlafting. His throne is ejlablijhed of old ; he is from everlafting. And it is faid, that Abraham called on the name of the Lordy the everlafting God («). Where the Lord is oppofed to the gods of the nations ; they were but of yefterday, new upftart gods ; but the true and living God is from everlafting. Hence he is called the Ancient of Days (0). He was before all time ; before the beginning of time ; and before that, there could be nothing but eternity. 2. He is without end. As he is from everlafting, fo he is to everlafting^ God: And his years Jli all have no end. He can never c«afe to be. He endures for ever ; and lives for ever a?id ever (p). As he had an infinite and incomprehenfible Being before the world was made ; fo he will remain the fame ftill, when the world (hall be no more. So that in viewing the majefty of God, the foul is inclofed between two eternities, between iniinitenefs before, and infinitenefs behind. What way foever it turn and look, it fees infinitenefs round about it. 3. He is without fucceffion or ehange. f Eternity is a pre- fent exiftence, wherein and whereunto nothing1 is pad or fu- ture, it being always wholly prefent in and to itfelf : So that there is no fucceffion in eternity. Therefore5 God being eter- nal, is without fucceffion or change in his duration ; as thefe words of the pfalmift import : Thouftjak endure [q) ; or, as it may be rendered, thou ft [an deft , or abidefl, or changefl not. And this is expreiTed alfo in the next verfe : Thou art the fame. The being of God is not fuccemve, as ours is, but permanent : He always remains the fame in being : With him is no variablenefs> neither Jhadow of turning. His years do not fail (r). His years do not come and go, as ours do. There is not this day, to* morrow, or yefterday, with him. He dwells in one indivifibie point of eternity ; and is what he is in one infinite moment of being. (w) Pfal. xc 2. (?/) Pfa!. xciii. 2. Gen. xxi. 33. (0) Dan. vii. 9. (p) Pfal. xc. 2 cii. 27 and ix. 7. Rev. x 6. (r ate riti> nihil fyturi, alfq; hfafphetyia tribui potefi. . ri.ato in Timsco. 444 Of C oil's Eicrmiy being. Hence, lie is faid to inhabit eternity. And his name is, / AM(s) ; not / nvas, or pall 'be. Being in the prefent time, it Jliews that his elTeuce knows not paft and future. I AM, al- ways and immutab'y the fame ; an unbounded ocean of being. Thus I have ihewed you, how God is eternal, according as we underftarul it. But O, who can find it out ? How little do we know of God's eternity ? Whofe underilanding would it not confound ? When we fearch here, we foon lofe pur- felves in an infinitcriefs round about us. Fourthly, Let us fee what difcovenes God hath given of the eternity of his being. God fhews himfelf to be eternal by thefe three things eipecially. i. By giving to men immortal fouls, that fhall live for e- vermore. When the body returns to the duft, the foul flill liveth, and returns unto God who gave it (t). It hath in it no principle of corruption •, and it cannot be killed or deftroyed by any created being. Now, he that gives immortality, muft needs himfelf be immortal ; for nothing can give what it hath not: So that the foul, confidered as immortal, is an evidence and effe£t of God's eternity. 2- In our redemption by Chrift. The original moving caufe thereof was the love of God : For, Godfo loved the world that he gave his only begotten Son, Sec («). And his love is everlafting : 1 have loved thee, fays the Lord, with an everlafting love (x). Again, it was from everlafting, before the world was made, that the bufinefs of our redemption was tranfacted between the Father and Chrift. / was fit up, fays Chrift, from ever- lafing, from the beginning, or ever the earth iuas (y). And the anoitle te'ls us, that believers are called by Qod according to his own purpofe and grace, which was given them in Chrift J ejus be- fore the world began (z). And the redemption purchased by Chrift is eternal : He obtained eternal redemption for us (a). It is of an eternal value, virtue, and efficacy. And the comfort of it is called everlajting conflation [b) : It is a comfort that en- dures to all eternity. 3. In the rewards and punifhmenrs he hath appointed. It was from everlafting that God purpofed to give heaven and ialvation to his people. Heaven is a kingdom prepared for them, in God'b decree and purpofe,/rc;» the foundation of the world (c). And f/) Ifa. Mi. 15. Exod. iii. 14* (.-) F.ccl. xIL 7. (u) John iii. \xxi. 4. (;) Prov. viii. 23 (z) 2 Tim i 9. (a) H-J). ix. 12. (&) 2 ThciT, li. 16. (c) 2 rim. i. 9. Tit.i.2. Of God's Eternity , 4 4 5 And this glorious reward is itfelf eternal. The kingdom is an fverlafling kingdom : The crown, a crcivn of glory that fadeth not away : The inheritance, incorruptible* and that fadeth not a- ivay : The life is eternal : And the pleafures of heaven, arc pleafures evermore [el). So alfo it was from everlafting that God defigned hell's torments for the wicked and ungodly, they be- ing before of eld ordained to condemnation. And the puniffjment it- felf is everlafiing (e). 1 here is an eternity of torment, as well as an eternity of joy. In hell, their worm dieih notf and their firs is not quenched (f) Such eternal rewards and punifhmentsare fuitabie to the eternal majefty of the Lawgiver. Fifthly % Let me lliew, that God is incomparable in his eter- nity. O what a vaft difference there is between him and us in duration ! Mine age is as nothing before thee, fays the pfalmift : And fays Job, Are thy days as the days of man ? Are thy years as man's days (g)P No, no: Man's days begin, fucceed, and end ; but not God's: His years are throughout all generations ; and his years pall have no end (h). Angels and the fouls of men are immortal ; they (hail abide and live for evermore ; and fo are eternal a parte pcfi, as they fpeak in the fchools : But they are not eternal as God is. For, 1. He is originally eternal. Any eternity that angels and fouls of men have, is communicated to them by God ; fo that they have it only by derivation : But God hath his eternity o~ riginally in and from himfelf. He is not eternal by grant, or by the difpofal of any other. In this fenfe, he only hath im- mortality (i). 1. He is independently eternal. Angels and the fouls of men depend on God every moment for their immortal beings. Hence he is called the God of the fpirits of all 'fief b [k). So that theirs is but a dependent eternity : But God is wholly inde- pendent. 3. He is absolutely and perfectly eternal. Though angels ?.nd the fouls of men ilull live tor ever ; yet the time was when they had no b.ing, but lay in the womb of Nothing : We are but of yefterday \ poor new upftarts ; fo that ours is but a half eternity, an eternity without end. But God is ab- folutely and fully eternal, without beginning, fucctilion, arid eliding. 4. He is neceiTarily eternal. Angels and the fouls of men are, (d) 2 Pet. i. 11. and v. 4. 1 Pet. i. 4. Tit. i. 2. Ffal. xvi. I.I, (e) Jucle4- Maith.xxv.46. (_/") Mark ix 44. (g) Pfal.xxxix 5. Job x 5. {b) rial. cii. 24, 27. (/') i Tim, i, 16. {k) Numb. xvi. 22, 446 Of God's Eternity, are immortal, only by God's grant and appointment. They are fubjecl: to return to nothing, at God's pleafure; and would certainly return to nothing, if he mould fufpend the perferv- ing influence of his providence. But God's eternity is necef- fary, and from his own nature : As he doth neceflarhy exift, io he doth neceffarily exift always. 5. He is eilentially eternal j he is (o by nature and effence. Though angels and the fouls of men be immortal ; yet fuch a duration is not efTential to them, but accidental, depending up- on the will and pleafure of God: But God is eternal by his own eiTence. Yea, his eternity is his very eiTence ; he is his own eternity ; he is eternity itfelf : The Jlrength of Ifrael (/) ; or, as others render the word, the eternity of Ifrael. God s eter- nity is nothing elfe but his duration j and his duration is no- thing eife but his exiilence enduring. From what is laid, it plainly appears that God is incom- prehenfible in his duration ; becaufe it is infinite and eternal, and what is infinite and eternal cannot be comprehended by finite and temporary creatures. O how little do we know of God's eternity f We cannot fully conceive it, much lefs exprefs it. The moft foaring finite underftanding cannot have a proportionable know- ledge of it. There is no proportion between the longeft du- ration of time and eternity. There are now near fix thoufand years fmce the beginning of time : But what are all thefe years, but as a moment, yea, as nothing, in comparifon of eternity ? Yea, fuppoie all angels and men had been conftantly employ- ed, each one by himfelf, from their creation till now, in fum- ing up as many thoufands and millions of imaginable years and ages as pombly they could; and fuppofe a product to be made ot all thefe years and ages : Yet all this vatt and marvellous a- rithmetic would amount at moft but to a faint fliadcw of God's eternity. O eternity, eternity ! Here is neither bank nor bot- tom. There is no way here, but to flee into thy fanctuary, ■ ' height, and the depth ! O who can fathom the depth of e- ternity ! VVre know that God is eternal : But eternity itfelf is too great to be meafured by the fhort line of any created un- derftanding. SERMON LV. fys T Proceed to the application. X. Ufe 1. For inftru£rion or information. Several things may be inferred from God's eternity. Injlr. 1. k (/) J Sam. xv Of Cod's Eternity. 447 Inftr. I. Is God eternal ? Then he is immutable and un- changeable. It is contrary to the nature of eternity to be fub- jecl: to change. If God mould either begin to be what he was not, or ceafe to be what he was, it is plain he were not eternal. Therefore his immutability is inferred from his name JEHOVAH, which implies his eternity : / am the Lord (a)t fays he, I am JEHOVAH, he who was, and is, and is to come ; therefore, I change not. All things that are changed^ do either ceafe to be what they were, or begin to be what they were not : But God is what he is, in one point of eternity, without any fucceffion; fo that there can be no change in him. We fee then, that God's eternity excludes all kind of mutabi- lity. If God (hould fuffer any change, he would either ac- quire fomething which he had not before, and fo fomething in him would have a beginning ; or, he would lofe fomething which he had before, and fo fomething in him would have an end : So that in either of thefe cafes, he would not be wholly eternal and everlafting. Inftr. 2. Is God eternal? Then he is infinitely blefted and happy. For, feeing he is eternal, nothing can be added to him, nothing detracted from him : So that he is the moft blef- fed Being, bieffed from everlajling to everlafting {b). Being eter- nal, he cannot acquire any perfection which he had not be- fore, nor lofe any perfection which formerly he poffefled ; ft> that, from everlafting to everlafting he is the moft excellent Being, infinitely and perfectly bleffcd in and of himfeif. Be- ing eternal, he hath all that ever he had or can have, all at once ; nothing of his bleflednefs is either to come to him, or gone from him, but all is prefent with him. O then, how in- finitely blefled and happy muft he be !' Inftr. 3. Is God eternal? Thentimeisathisdifpofal. He that inhabits eternity, muft needsbe Lord of time. He made time, and therefore mufthave the ordering and difpofal of it. i.Hedifpofe* and orders the duration of time, how long it (hall laft. He hath fet a period to it, and determined when time fball be no more. And as to particular perfons, he hath determined the days and years of every man and woman, by an irrevocable decree. His days are determined, fays Job; the number of his months are with thee ; thou haft: appointed his bounds that he cannot pafs (c). 2. He difpofes and orders all the changes of time, whether joyous or grievous, profperous or adverle. And what changes can hs not make in a little time ? What great revolutions can he bring about (a) Mai. iii. 6. . (h) Pfal. xli .' 1 3- (c) Job xiv. _-. 443 Of God's Eternity. nbout in a few years, yea, in a few months or days : Whereof our own times are a witnefs. He changeth the times and the fea- fins : He removeth kings, and jetteth up kings {d). Both thcfe teem to be aimed at in that expreflion of the pfalmift, My times are in thy hand [e) Our times are in his hand, to fhorten or lengthen them out at his plcafure ; and to change them from profperity to adverfity, or from adverfity to profperity, as it pieafcth him. life 2. For terror to wicked Tinners. i. If God be eternal, then fins long fince committed are al- ways prefent before him. Your old fins may be forgotten by you, but they cannot be forgotten by an eternal Being. In re- gard of his eternity, former years are no more diftant from him than the prefent year* Time cannot raze out that which hath been known from eternity. O what matter of terror is here to fuch of you as have lived in fin all your days ? All the fins you have been guilty of from the womb till now, are as frefh in God's remembrance, as if they were committed this moment. He cannot forget them ; and he hath bound himfelf by oath never to forget them, if you refufe to part with them. The Lord hath fivorn by the excellency of Jacob , Surely, I will ne- ver forget any of their works (f). 2. If God be eternal, then he lives for ever to be avenged on all obftinate and impenitent Tinners. God hath laid his eter- nity in pawn for your puuiflnnent, who will ftili go on in your trefpafles : For I lift up my hand to heaven, fays he, and fay, I Jive for ever. If 1 whet my glittering /word) and mine hand take hold on judgment, 1 will render vengeance to mine enemies % and I will reward them that hate me. O, // is a fearful thing to fall in- to the hands of the living God (g). God's eternity is matter of terror to all that hate him, and walk contrary to him : He lives for ever to avenge his quarrel againft them. He is the living Gody and an ever la fling King ; at his wrath the earth Ji hall tremble , and the nations fh all not be able to abide his indignation (h). It is the mifery of obftinate finners in the very perfection of it, that an eternal God is to take vengeance on them for ever : They fhatt be f unified with everlajling dfrucli:;:, from the prefence of the Lord, and from the glory of his power (i). Becaufe God is eter- nal, therefore the torments of the damned are fo alfo- The eternity of God makes the torments of hell more dreadful than his power doth ; for, his eternity is that which renders thefe torment! (d) Dan. it si. (e) Pfal. xxxi. i c. (/) Amos viit. 7. (£, Dcm.xxxii..jO, 41. Hcb. x. 31 (/;) Jer. x. 10. (i) 2 Tkeff. i. o. Of God's Eternity. 44(> torments perpetual, and the perpetuity of them does greatly aggravate them. All this is matter of terror to fuch as are out of Chrift, and will not part with their fins. On that great day, the thoughts of God's eternity will make the hearts of impeni- tent unbelieving finners to tremble. Ufe 3. For comfort to believers in Chrift. O how com- fortable is it, that this eternal God is your God, yours in all that he is and hath ? He is an eternal good and pofleffion to them whofe God he is. Earthly enjoyments and comforts are but perifhing things, fo that they are miferable who have their portion in thefe : But O, how happy are ye in the enjoyment of him whofe years cannot befearched mitl It is that God who hath neither beginning nor ending, that is your God ; anci your intereft in him abides firm. He is from everlafting to e- verlafting God ; and fo long as he is God, he will be your , God : For this God is our God for ever and ever ; he muill be our guide even unto death (k). He is your God, not for a year, or an age ; yea, not for millions of years or ages only j but for e- ver and ever. Hence it is that he makes over himfelf to you in the covenant of grace under the notion of the eternal God : The eternal God is thy refuge, arid underneath are the everlafiing arms (/). He is the eternal God ; and fo long as he is God, he will be a never-failing fpring of joy and peace to your foul. He will be your God, while he hath any being ; and when all earthly comforts fail you, he will be your abiding portion. Myfiefi and my heart faileth, fays the pfalmift, but God is the flrength of my hearty and my portion for ever (m). Yea, even when you are dead, he will be your God ftill ; as he is the God ef Abraham., Ifaac, and Jacob, now fome thoufands of years after thefe patriarchs are dead And he will be your God to ail e- ternity. In heaven you ihall fully reap the bieffed fruits and advantages of a covenant intereft in God. Hence it is faid, And God himfelf Jha/I be with them, and be their God : And God fhall wipe away all tears from their eyes. Then fhall you be ever ivith the Lord («). Your happineis in the enjoyment of him will be eternal. O, how comfortable is this! What a blef- fednefs is it to have a faving intereft in an eternal God ! Again, here is ground of comfort to believers with refpecb to the church The ftability of the church is built upon God's eternity: Thou art the fame , fays the pfalmift, and thy years J}j all have- no end. And hence he infers, The children ofthyfer- Vol. I. N°. 5. Lll vants {k) PfaJ. xlviii. 14. (I) Deut. xxxiii. 27. («) Pfal. Ixxiii. 2$, («) Rev. xxi. 3, 4. i Theff. iv. 17. '45© Of God's Eternity. vants fhall continue, and their feed /hall be eftabliffjed before thee (o)." God s eternity is matter of comfort in the deepeft diftreflesof the church. Therefore God's abiding for ever is what Jere- miah pleads with God in the behalf of the church : Thou, O Lord, fays he, remainefl for ever ; thy throne from generation un- to generation : Wherefore dofl thou forget us for ever, and for fake us fo long time{p)t And the prophet Habakkuk, Art thou not from everlafl'mg, 0 Lord my God, mine holy One ? We Jhall not die {q) It is not agreeable to God's eternity to forget hi» church, feeing he hath from eternity borne a good will to her. It is very comfortable that Zion's God fits on an eter- nal throne. The Lord reigneth, fays the pfalmift. Thy throne is efiablifljed of old : Thou art from everlafl'mg. And, the Lord fJjrM reign for ever, even thy God, 0 Zion, unto all generations (r). Therefore in the greatelt confulions, and in the greateft dan- gers that threaten the church, let your eyes be fixed on God's eternity. What need we fear the church's enemies ? They may fourifh for a little time, but fhall foon be cut down, and deflroyed for ever. But Zion's God is mofl high for evermore (s). He ha^h engaged by promife, to preferve, deliver, and efta- blifh his church ; and he lives for ever to make good his word. This is a great antidote againft fear ; and is propofed to the a- poftle John as fuch ; Fear not, I am thefirfl and the lafl {t). He is eternal, the firft and the laft. Therefore, he fhall have the Jaft word, and the laft blow *, and (hall carry on his defigns for the good of his church, and mailer all difficulties, in fpitc of devils and wicked men. Ufe 4. For exhortation. In feveral branches. Exhort. 1. Let us reverence and adore this eternal God. We are commanded, to rife up before the hoary head, and to honour the face of the old man !u). And one reafon of this law may be, becaufe aged men are fome dark fhadow and refsmblance of God's eternity. Therefore, if we ought to honour them, how much more ought we to, honour, reverence, and adore the Ancient of days (x) P What are the oldeft men in comparifon of the eternai God ? All their days and years, yea, all the mi- nutes of their lives are foon numbered j but the number ofhii yc.irs cannot be fe arched out. Therefore let the confideration of God s eternity raife in you high adoring thoughts of him. We read that the four and twenty elders fell down, and worfiipped him (c) Pfal cii. 27, 28. (/>) Lam. v. 19, 20. (?) Hab. i 12. (r) Pfal. xcin. 1, 2. and cxlvi. 10. (j) Pfal. xcii. 7, 8. (t) Rev. i. 17. (u) Lev. xix. 32. (x) Dan. vii 9. Of God's Eternity, 45 % him that liveth for ever and ever (v) We cannot have adequate conceptions of God's eternity : but let us adore what we can- not comprehend. Exhort 2. Get an intereft in this eternal God as your God and portion, and feek all your happinefs in the enjoyment of him alone. You are often forecalting how it mail fare with you and yours, as to your and their outward and worldly con- dition •, and in providing for yourfelves and your families, you have a regard not only to the time prefent, but to the time to come: but to provide for time only, and call off all thoughts of eternity, is a difgrace to your nature. You may have a wealthy portion of the good things of this life, and yet be mi- serable for evermore. Therefore, if you would be eternally happy, get the eternal God for y<>ur everlaftmg portion. To quicken you to this, confider, 1. You are made for an eternal date. For God hath given you precious and immortal fouls that mail live for evermore » and to an eternity they mud go, and live as long as God lives. Do what you will, you cannot altogether put off the fenfe of this : For, as the word of God gives teftimony to your eternal exiftence, fo you have a witnefs in your own bofom that af- fures you of an after-reckoning. 2. Being made for eternity, earthly comforts and enjoy- ments cannot make you happy, nor yield you any folid fatif- fa&ion. Why, Becaufe they are but fading and perifhing things; Thefafljion of this world pajfeth away (z). The beau- ties and glories of it are but tranfitory and fading things. The grown of the pride of man, and his glorious beauty, is but a fading flower (a). And what joy, peace, or reft, can you take in fuch things as perifTi in the very ufe ? Again, you and all your earthly comforts are ready to part every moment, and that for eternity, never more to meet again : So that thefe things can- not be a fatisfying portion to you f. Things of a fhort dura- tion are not proportioned to an immortal foul. The whole world could not make you happy, feeing you have fouls that {hall furvive all the delights and enjoyments of it. Your im- mortal fouls cannot be happy but in the enjoyment of an eter- nal good. 3. A faving intereft in an eternal God will yield to your foul folid relief and fatisfa&ion : And that, i» Becaufe he is an (y) Rev. iv. 10. (z) 1 Cor. vfi. 31. (a.) Ifa. xxvlii. 1. f Mors its tcrribiiis e/f, gwrutn cum Vita omnia extinguuntur. Cic. Parad. I* 40 Of God* s Eternity. an all-fufficient portion, that can fupply all your wants, and anfwer all your neceffities, and fill and fatisfy all the capaci- ties and delires of your immortal fouls. To your happinefs there needs no more but God. You will be compleatly hap- py iii him alone. 2. Becaufe he is a durable, yea, an eternal portion. When all other things perilh, he abides a blefied and fatisfying portion to a believing foul. When all other comforts are gone, yet God is not gone ; he remains and a- bides for ever : And it will yield fweet relief to you againft the perifhing condition of all outward things, that you have all good treafured up in him. When once he is your God and portion, he is yours for ever. Your intereft in him can- not be fhaken or difturbed : For the covenant in which he makes over himfelf to you, is an everlafting covenant that can- not be made void and null. This was David's great ground of comfort : Although my houfe be not fo ivith God, fays he, yet he hath made with me an everlafting covenant (b). Well then, renounce all earthly vanities, and make choice of this eternal God for your God and portion. And chufe him deliberately, and refolutely, in and through the Media- tor Chrift. And refign yourfelves to him, to be wholly and eternally his. Exhort. 3. Seeing he is the eternal God, let this engage you, who are believers in Chrift, to truft in him, and depend on him for the accomplimment of his promifes. God's eter- nity is a great ground of truft. Trufl ye in the Lord for ever ; for in the Lord JEHOV/JH is everlajling firength (c). As his truth, fo his power is eternal ; they always have been, and will be to eternity, the fame : So that, what he hath promif- ed, he cannot fail to perform. Therefore, when his people defpond, as if he had forgotten his promifes, or are weary of doing good, he calls them to reflect on what they had heard of his eternity: Why fayefl thou, 0 Jacob, and fpeahef, O If raely My way is hid from the Lord, and my judgment is pajfed 0- ver from my God ? Haf thou not known, haft thou not heard, that the everlajling God the Lord, the Creator of the ends of the earthy jaintxh notx neither is weary (d) P His eternity is the affiirance of his ability to make good his promifes. Men may be fin- cere in making promifes \ yet death may foon put them out of all capacity to perform. But God cannot fail of making good his word, becaufe he is the Eternity of Ijrael. So it is (did. The Strength of Ijrael (Orig. the Eternity of Ijrael) will not lie (I) 2 Ssrn. xxiii. 54 (f) Ifa, xxvi, 4. (d) Ifa.xl. 27, 28* Of God" s Eternity. 45$ lii(e). Thepfalmift beats us off from trufting in men, becaufe of their frailty and mortality, and infers the happinefs of fuch as truft in God from his eternity : Put not your truft in princes t fays he, nor in the fan of man, in ivhofn there is no help. Bis breath goeth forth, he returneth to his earth ; in that very day his thoughts per ijh Happy is he that hath the God of Jacob for his help, ivhofe hope is in the Lord his God ;—ivho keepeth truth for ever (f). When men die, their purpofes and promifes die with them: But God lives for ever. Therefore truft in him, and depend on him through Chrift for the performance of what he hath promifed. Exhort. 4. Let us improve the confideration of God's eter- nity» , . 1. To humble us. What are we but poor nothings, m comparifon of the Ancient of Days P We are poor upftarts ; we are but of yefterday, and poffibly may not have a mOrrow : But the Lord is for ever and ever the fame. What are we but dull and allies, kneaded together in time •, compared dull, that (hall ere long be diflblved ? What is our life? It is even a vapour that appeareth for a little time, and then vani/heth a- other creatures do it objectively, by repre- fenting the wonderful workmanfhip of their Creator. 2. The ground or reafon thereof, in two exprefilons. The firft is, For his name alone is excellent. His name is himfelf, as I faid already. Or, by his name, we are to underftand his fame and glory- So is God's name taken : His name is great in Jfraet (a)i fays the pfalmift 5 that is, he is famous and renown- ed. Therefore famous men are faid in fcripture, to be men of name {b}. His name is excellent. That is, his fame and glory is great, and far fpread abroad -9 it is very eminent, fweet and favoury, like precious ointment. His name is as ointment poured forth (c) ; and, his name alone is excellent, Whatever name others have, yet there is no excellency in it, being com- pared with his. The fecond expreffion is, his glory is above the earth and heaven. His glory is the fame with his name. It is # hove the earth and heaven \ that is, whereas the glory of earth- (a) Pfal. Ixxvi. 1. (6) Gen. vi. 4. Numb. xvi. 2. (c) Cant. L 3. 4 5 6 Of the Glory of God, \y monarchs Is confined to this lower world, yea, to fmall parts thereof \ the glory of God fills both heaven and earth : Yea, it is above them ; they cannot contain his glory ; it is far above our reach ; it is infinite and incomprehenfible ; it furpafieth, not only the underftandings of men on earth, but the underftandings of all the angels in heaven. The doctrine is this : God is incomprehenfible in his glory. This is alfo clear from thefe parellel texts: 0 Lord our Lord, how excellent is thy name in all the earth ! Who hqftfet thy glory a- bove the heavens. Be thou exalted, O Gody above the heavens ; let thy glory be above all the earth. The Lord is high above all na- tions ; and his glory above the heavens (d). Glory is often attributed to God in fcripture. He is called the King of glory (e), and the God of glory (f): And we read of his glorious name (g). Particularly, glory is attributed both to the Father and to the Son, and to the Holy Ghoft. The Fa- ther is called^ Father of glory (h); the Son, the Lord of glo- ry (i); and the Holy Ghoft, the Spirit of glory (k). Moreover, that God is a glorious Being, is plainly implied in thefe texts of fcripture that attribute greatnefs to him. David cries out, Thou art great, 0 Lord (/) : And, fays the pfalmift, The Lord is a great God, and a great King, above all gods (m). And we read of his great name {n). God is great, not in bulk and quan- tity ; for that is proper to bodies -, but in excellency, worthy and perfection. His greatnefs denotes an incomprehenfible and unmeafurable largenefs of all excellencies. Again, that God is a glorious Being is implied in thefe texts of fcripture that afcribe majefty to him. With God is terrible majefly (o). He is faid to be clothed with majejly (p) : And we read of the glori- ous honour of his majejly (q). Majefty is proper to kings > there- fore, when we fpeak to them, we fay, Your Majefty. By the majefty of God, we are to underftand his admirable greatnefs, glory, dignity and excellency, for which he is to be praifed, honoured, and adored, by men and angels. So (J) Pfal. viii; i. lvii.5, cviii. 5. and cxiii 4. (e) Pfal.xxiY 7. (f) Pfal. xxix. 3. Ada vii. 2. (g\ Deut. xxviii. 58. Neh. ix. 5. (A)'Eph. i. 7. (/) 1 Cor. ii. 8. James ii. 1. (k) 1 Pet. iv. 14. (/) 2 Sam. vii. 22. (m) Pfai. xcv. 3. (n) JoOi. vii. 9 1 Kings viii.42. Pfal. xcix. ». (0) Job xxxvii, 22. (/>J Pfal. xciii. 1. and civ. i« (7) Pfal.cxlv.j. . Of th? Glory vf God. 457 So that God Is a glorious Being. And he mud needs be fo, • I. Becaufe he hath made many of his creatures glorious. The fun, moon, and {tars, are glorious creatures (r;. Ana he hath laid glory and majefiy on kings and princes. The church, fpeaking of the king, fays, Honour and majefty haft thou laid upon him (s). Therefore God himfelf muft be far more glori- ous. 2. The creation, prefervation, and government of the world, are all defigned, by God, for his own glory ; that is, to declare and maniieft it : For, he hath made all things for him* /elf; and of him, and through him, and to him are all things (t). Nor can he have any other fupreme end in any of his works but his own glory. But in what fehfe is glory attributed to God ? Or, What is the glory of God ? That I may in fome meaiure clear this, I fhall firft (hew you, what glory is, in general ; and then ap- ply it to the purpofe in hand. Glory is the fplendor and mining of a thing, refusing and arifing from the eminency and excellency it hath above other things, and for which it is efteemed, reputed, and in fame with others. So that there is a twofold glory of a thing, fubjective and objective. The fubjective glcry of a thing, is the mining excellency thereof, which procures efteem, fame and reputati- on to it. Hence, in fcripture, glory and excellency are put for the fame thing : The glory of Lebanon % fays the prophet, /hall be given unto it ; the excellency of Carmel and Sharon (//)* The ob- jective glory of a thing, is that efteem, repute, and fame, that it hath with others, upon the account of its mining excellency. Therefore the Greek word * {ignifies both fame and glory. Hence fome define glory, f The illuflrious fame of an excellency with praife. Now, to apply this to my prefent purpofe, the g'ory of God is twofold, fubjective and objective. The fubjective glory c£ God, is that glory which he hath in himfelf* The objective glo- ry of God, is his g'ory as it fiiines forth to us in certain objects, on which he hath left fome imprefs or characters of his glory. I fhall difcourfe a little of each of t hefe. And now, when I am to (peak of the glory of God, I may be juftly afraid lelt I darken eounfel by tOords without knowledge, and do but obfcure and darken his glory, while I offer to tell you what it is* O that you and I may be helped to hear and fpfeafc of his glory, with Vol. I. N°. 5. M fti va deep (r) 1 Cor. xv. 41. (/) Pfal. xxi. 5. (t) Prov xvi. 4. Rom. xi. 36. (m) Ifa. xxxv. 2. * &|*. f .Excellent is virtutis fama vutA U%&e* Cwca on the Htb.^C. |« ^ 5 S 0/ ^ Glory of Gd deep reverence and adoration , and a deep humility, under the fenfe of our vilenefs before him ; and a becoming modefty, that we may not curiouily pry into his g>ory, as if we could feaich it out : For indeed, it is incomprehentibie; we are not able to comprehend the one ten thoufand part of it. It is a- bove the reach of the understandings even of the glorious an- gels. Therefore I (hall only endeavour to fpeak fomething a- bout his glory, as he ihali be pleafed to affift, agreeably to what himfelf hath revealed. And fo I (hall difcourfe a little, 1 . Of the fnbjeclive glory of God, 2 . Of his objeclive glory . I. I begin with the fubjeclive glory of God, which is that glory he hath in himfelf. This again is twofold, effential, which is common to the three divine perfons ; and perfonal, which is proper to each perfon of the Deity. Firfiy Tne efTential glory of God, is the refplendent luftre and brightnefs of his infinite and tranfcendent excellency. So that the glory of God, is not fo much a diftin£t attribute, as the luftre of all his attributes together, the mining excellen- cy which refults from them all. So that it takes in thefs two, 1 . The infinite excellency of God. 2. The refplendent I lift re and brightnefs of that excellency, (i.) The infinite excellency of God. His tranfcendent and furpailing worth, i he glory of God is that excellency that is in him- Therefore, they are put for the fame thing, in that text, They pall fee the glory of the Lords and the excellency of our God (x). Kxceiency is attributed to perfons of great dignity ; we cail them, Tour Excellency : So, God's excellency denotes, his high dignity and pre-eminence. I fhall fpeak a little to this, the rather becaufe it is a part of my text His name alone is excellent. All created excellency- is none at aii, in companion of the divine excellency. The created excellency of men is bat fading. Doth not their excel- lency } which is in than, go away (y) ? It is but a mere ihadow, being compared with the excellency of Gpd. Yea, the excel- lency even of angels, isvnothing in comparifon ; for they cover and vail their races oefore him (s;, as being afhamed of their excellency (x) Ik. xxxv 2. (j) Job iv. 2i. (~) Ifa. vi. 3. Of tie Glory of God. 4^ excellency in the prefence of him whofe name alone is excel- lent. There is a twofold excellency of God. 1. The excellency of his being. His being alone is excel- lent \ becaufe there is no fuch being as his. For, 1. He is the original Being : He hath his being of and from himfclf. But all the creatures are derivative beings ; they have their beings of him, and from him. 2* His being is for himfelf ; other beings are not for themfelves, but for another ; they are all for kim. The Lord hath made all things for himfelf ; and, all things were created by him, and for him (a). But it is the excel- lency of God's being, that what he is, he is for himfelf, as weil as from himfelf. He is his own end, as well as his own beginning. 3. His being is independent. All other beings depend on him. In him they /*w, and move, and have their be- ing \b). If God fufpended the influence of his providence but for one moment, they would in that very moment fink into nothing. But no creature ever contributed any thing toward the continuance or happinefs of God's being. In a word, God is the infinite, eternal, unchangeable, abfolutely perfect, and incomprehenfibie Being. So that there is no fuch being as his. He hath an excellency of being above all other beings. The creatures are non-entities, no beings, in comparifon of him *. His name is, I AM. All other beings are but (ha- dows, yea, nothing to him. Jill the inhabitants of the earth are reputed as nothing : Yea, in comparifon of him, they are lefs than nothing and vanity (c). 2. The excellency of his attributes. Net only angels, but men, may be wife, holy, juft, merciful, &c. But are they wife, holy, juft, merciful, &c. as he is ? No, no ; he excels infinitely in all thefe, being infinite, eternal, and unchange- able, in them all. He is excellent in power, and in judgment^ and in plenty ofjufiice (d). So, he is excellent in wifdom, in goodnefs, and in all his other attributes. Thus we fee that he is incomparably excellent. His excel- kney is infinitely beyond the underftandings and apprehensi- ons of men and angels. For, 1. He is all excellency. There is nothing in him but what is excellent. As the fpoufe faith of her beloved, He is altogether lovely (e). He is altogether exceiient j nothing but excellency ; pure and unmixed excel- lency : {a) Prov. xvi 4. Col.f. 16. (b) Aas xvii. 28. * Therefore the heathens calkd God To »v, the only Being, Dan, iv. 35. Ifa. xl« 17. () Job. xl. 10. (?) Dan. v. 18, (r) Ezek- xvi. 14. f Magna eft ejus Gloria, qua> nullis laudibus crcfsit, is nulliut Vituperation? minuitur. Caff in Epift. {4) lia. xl. 6. (/) Johr.xvii.5. (u) Ffal civ. 31. (.v) 1 Tim* vi. 1 6. (y ) I fa. vi. 3. Of the Glory of Ged. 46$ there is alfo a perfonal glory, which is proper to each perfon of the Deity. 1. It is the perfonal glory of the Father, that he is fimply from none, being firft in order of having life. He hath life in him/elf and hath given to the Son- to hcrue life in him/elf (a). Ira this fenfe, he is called by the ancient fathers, f The Fountain of the Deity : not abfoluteiy, as to the exiftence of the Deity ; but refpettively, as to its communication. So that, it is the glo- ry of the Father, that he begets ths Son from eternity, in com- municating his nature with him by eternal and ineffable gene- ration. Again, it is the perfonal glory of the Father, that he is the firft perfon, as in order Of fubfiftence, fo alfo in order o£ operation. AU things are of the Father by the Son. So it is faid, He created all things by Jefus Chrijl ; and he hath reconciled us to him/elf by Jefus Chrijl (b). All operations begin firft from the Father. The Son can do nothing of him/elf but what hefeeth the Father do : For, "what things foever he doth, thefe alfo doth the Son likewife (c). Again, it is the perfonal glory of the Father, that in the ceconomy of our falvation, he fuftains the majefty of the Deity, and reprefents the perfon of the Lawgiver vindi- cating the authority of his law, and of the Judge to whom fa- tisfacYion is made. 2. It is the perfonal glory of the Son, that he is the only- begotten Son of God, by eternal and ineffable generation 1 whereby, as tbe Son, he receives his fubfiftence from the Fa- ther, fo fully and abfoluteiy, that he is every way the fame with him, in refpect of his effence -, and every way like him, in refpect of his perfon. On this account, he is faid to be the hrightnefs of the Father's glory , and the exprefs image of his per-* fon{d). And hence there is afcribed to him, a glcry as of the •nly begotten cf the Father (e) : that is, a glory fuitable to, and becoming the Son of God s a glory proper to him, and incom- municable to any other. Again, it is the glory of the Son., that he is the fecond perfon, as in order of fubfiftence, fo alfo in order of operation : fo that he fends the Spirit, and works by him. There are divers expreflions in the New Teftanienc to this purpofe if). Laftly, it is the perfonal glory of the Son, that in the ceconomy of our falvation, he is our Saviour and Redeemer, the purchafer of falvation tor eled Tinners, and the bleffed Bridegroom of fouls. 3- ft (a) John v. 26. f Fms Del tat is. (b) Eph. iii. 9. 2 Cor. v 18. [c) John v. 19. (d) Heb. I $. {:) John i. ia. (/) £es Tohnxv. 26. and xvi. 7. 4(54 OftheGkrysfGid. 3. It is the perfonal glory of the Holy Spirit, that he pro- ceeds from the Father and the Son, by fpiration, (whence he is called the Spirit,) whereby he receives from them his fub- fiftence as a divine perfon, (o that he is every way the fame with them in rtfpect of his effeoce. Again, it is the perfonal glory of the Holy Choir., that in the ceconomy of our faivation, he is the Applier of Chrift's purchafe, the Executor of Chrift s Teftament, and fo the Sanctifier, Teacher, Guide, and Com- forter of his people. Thus I have hinted a little at that perfonal glory that is pro- per to each perfon of the Deity. Though this is a glorious and incomprehenfible myftery •, yet I humbly apprehend that thefe things are agreeable to our conceptions of things, fo far as we can apprehend fuch glorious myfteries. Only, what I have delivered, doth not argue any eifential difference or ine- quality between the bleffed perfons. The glory of the Father, Son, and Holy Ghoft, isalike glory, confidered perfonaily; but the fame glory, confidered efTcntially : for they are equal in glory. Though they are one in eflence, and confequemly have the fame effential glory ; yet the perfons being diilinft, they have alfo a diftin£t perfonal glory. So much concerning the fubje&ive glory of God. Now* II. Let me fpeak a little of the objective glory of God, which is his glory, as it mines forth to us in certain objects, on which he hath left fome imprefs cf it, fame dark refem- blance, or imperfect reprefentation of his glory. This is u- fually called his declarative or manifeftative glory : fome im- perfect manifestations of his incomprehenfible glory and ex- cellency. So is the glory of God taken, in thefe texts that Jpeah of the earth's being filled with his glory [g) .« we are thereby to underftanu his declarative glory, or the declarations and manifeftations of his glory. Here then, I mall fhew you how the glory of God is mani- feft-d, 1. By God himfelf. 2. By the three perfons of the Deiry, who glorify one another. And, 3. How we are to ma* nifeft his glory. Firjl, God manifests his own glory, both in this life, and in that which is to come. (1.) In this life: and that both extraordinarily, and more ordinarily. Extraordinarily. God hath fometimes mamfefted his glory by extraordinary ilgns and representations thereof to the fons of men : fuch as fome mining brightnefs. So, we read that the (g) Numb. xiv. 21. Pul. k:::i. 19, Ifa. vi. 3, Of the Glory of Gel 465 $e glory of the Lord appeared in the cloud {/:) i that lSj the cloud fhined with an unufual brightnefs. And it is faid that the glory of the Lord pone round about the fhepherds (i). And fre- quently, in the Old Teflament, we read of the glory of the Lord filling the tabernacle and the temple (I). Again, God hath manifefted his glory, fometimes by certain apparitions and vi- (ions : Thus, Ifaiah and Ezekiel faw his glory (/) ; and fome- times by miracles [m). But thefe extraordinary ways of ma~ nifefting his glory being now ceafed, let us fee how he mani- fefts his glory more ordinarily^ 1. By his word. 2. In his works. 1. He manifefts his glory by his word. The holy fcriptures are aglafs wherein we may behold the clear reflections of the glory of God. As mens7 writings bear a ftamp of their excel- lencies upon them ; fo, much more the holy fcriptures bear upon them an imprefs of the glorious excellencies of God. The law fets forth the glory of his infinite juftice and holinefs : therefore glory is attributed to it. But the gofpel doth more efpechlly manifeft his glory ; therefore, it is faid to exceed in glory («)- In the gofpel he hath manifefted the glory of his in- finite wifdom, love, and grace: Hence it is called the glorious gofpel (0). The glory of God mines more brightly in the gof- pel, than in all the works he hath made. 2. God manifelts his glory in his works, both of creation and providence. I. In his works of creation. The heavens declare" the glory of Gody and the firmament Jheiveth his handiwork (p). In the creatures we may behold the glory of his infinite power, wifdom and goodnefs i For the invifible things of him from the creation of the world are clearly feeny being underjlood by the things that are made, even his eternal power and Godhead (q). There- fore, after the pfalmift had fpoken of the creatures, he cele- brates the glory of God mining forth in them : The glory of the Lord, fays \\z>fijall endure for ever : the Lord pall rejoice in his works (r). 2 In his works of providence. He is faid to be excellent in working (s) : and he mud be fo, becaufe he is excel- lent in being. There are in divine providence many inftances and examples wherein we may behold the glory of God's infinite power, wifdom, juftice, holinefs, &c. fttininj/foith to us. Par-* ticularly, in his works of mercv toward his church and people* Vol. I. N°. 5. Nnn he {h) Exod. xvi, 10. (;) Luke ii. 9. (i) Exod xl 34. 1 King* viii. 10. (/) Ifa. vi. Ezek i. 28, 29. («*) Numb. xiv. 22. Johrt ii. 11. («) 2 Cor. iii. 9. (0) I Tim. i. 11. (/>) Pfal x.ix> U (?) Rom. i. 20. (r£ P:al. civ. 31. (>) Ifa% xxviii. :.o. 466 Of the Glory of God. he manifefts the glory of his infinite power and wifdom, and of his infinite goodnefs, love to, and care of his people. Hence the pfalmift fays, when he celebrates God's works of mercy toward his church, His work is honourable and glorious (t). And, praying for the church, he fays, Let thy tuork appear unto thy fervants ; and thy glory unto their children : and when he builds up Zion, he is faid to appear in his glory (;/)» Next, in his works of judgment, he manifefts the glory of his power, and of his infinite holinefs and hatred of fin. Hence Mofes, in his Song, celebrates the glory of thefe divine perfections : Thy right hand9 O Lord, is become glorious in power ; and, who is like thee, glorious in holinefs (x) ? But more efpecially, there are thefe two works of providence, wherein the glory of God is mod fignaily manifested. [i.] The work of redemption by Chrift. Hence, when God is fpeaking of that great work, it is often added, that I may be glorified. Andtthe coming of Chrift as the light, and the rif- ing of the glory of God upon us, are knit together : Arife>fhi7ie9 for thy light is come, and the glory cf the Lord is rifen upon thee (y)m And when the angels brought unto the fhepherds the glacL tidings of Chrifi's birth, immediately a multitude of the hea- venly hoft praifed God, faying, Glory to God in the highejl (s). In our redemption by Chriit, we have the fuileft, cleareit, and mod delightful manifeftation of the glory of God, that ever was or ihall be in this life. All the declarations and mani- festations we have of his g'ory, in his works of creation and common providence, are but dim and obfeure in comparifon. Yea, much of the glory of creation had funk and fallen to the ground, if redemption had not fucceeded. [2 ] His glory mines in his works of grace on the hearts of his elect. I here is a glory and majeity manifefted, when he rides triumphantly in the gofpel chariot, and is victorious in fubduing rebellious finne:. to himfelf [a). His glorious power is manifefted, in overcoming the finner's obftinacy and ftub- bcrnnefs ; his glorious wifdom, in alluring and charming the heart, and overcoming it with the art of heaven ; and the riches and freedom of his glorious grace, in letting out fo much or Iiis love on fome finners, paiTmg by others as good or better than rhey. And then, his glory is manifefted in ftamping a glory on his people, working in them fuch difpofitions, where- by (■') Tfal, cxi $. («) Pfal. xc. 16. and cii. 16. (x) Exod. xv. :, {.) [fa. xlijt.3, lx. 21 and Is 1. [z) Luke ii. 13, 14* («) Pfai.xiv. 3, &c. Of the Glory of God. 46 J by they refemble his glorious Majefty. Hence it is (aid, that Chrift gave him/elf for the church ; that he might fanclify and cleahfe it with the wafhing of water by the word ; that he might prefentit to himfelf a glorious church : and that the Kings daugh- ter is all glorious within (b). Again, the glory of his inhnite goodnefs and mercy, and of his matchlefs love and grace, is manifefted in fupplying the fpi ritual wants of his people, in pardoning their fins, healing their difeafes, feeding and feaft- ing their fouls, guiding, conducting and helping them in all their ftraits and difficulties : And the glory of his wifdom is manifefted in counter-working the ftratagctms of Satan, and the deceits of the fisfh ; and the glory of his power, in con- firming them to the end, and preferving them to his heavenly kingdom. Hence the apoftle tells us, that God's end, in giv- ing grace to fome finners, and fitting them for the heavenly inheritance, is that they might be to the praife of his glory (c) ; that is, that his glory might be manifefted and fet forth in them. Thus I have {hewed you how God manifefts his glory in this life. But all that he is pleafed to manifeft of it, is but lit- tle to what is in him. There is infinitely more in him than is manifefted to us Yet obferve thefe two things about this. 1. Even fo much of the glory of God as is manifefted in this life, obfcureth all other glory. Behold, even to the meat, and it Jbtneth not ; yea, the far s are not pure in thyfght (d). As when the fun ihineth, the ftars are not feen ; fo, when God's glory fhines, no other glory is feen. All the glory of the world e- vaniftieth at the appearance of the glory of the Lord. 2. Even fo much of the glory of God as is manifefted in this life is in- conceivable and incomprehenfible ; efpecially what he hath manifefted thereof in the glorious work of redemption. Search as much as we will, we cannot get to the bottom of this glory. Yea, the glorious angels themfelves cannot comprehend or fa- thom it ; therefore it is faid, they defre to look, or pry, into thefe things {e .;. (2.) God will manifeft his glory to his people in the life to come. His glory will then be manifefted to the glorified faints, in a far more excellent way and manner than it is now to the eve of faith. It was in heaven that Stephcn/iw the glory of God. There, the faints (hall be pre fented before the pr fence of his glory. There they (hall behold his glory, zndfee God as he is9 zndface to face (/). The divine glory lhall then be uncloud- ed, (/;) Eph. v. 2?, 26, 27. Pfal. xW. 1 g. (c) Eph- i. 1 2. (d) Job sxv. 5. (e) 1 Pet. i. 1 2. ( /) A&s \ii. 55. Jndz 24. John xvju 24. 1 John iii. 2. 1 Cor. xiii. 1 3. i6& Ofthe Glory of God. ed, whereas now we have but fome obfcure glimmerings ofit- Hence it is faid to be a glory yet to be revealed (g). Whatever appearances of divine giory are offered here to our view, yet there is flill fomething within the curtain that will outfhine all. Divine glory will then (hine in its meridian luftre. It is true, that manifeftation of the glory of God will be proporti- oned to the creature's capacity, elfe it would confound and not fatisfy ; yet it will be fully adequate to the molt enlarged capacity of the glorified faints. Secondly, The glory of God is manifefted by the three Per? fons of the Deity, who glorify one another. And, i. The Father glorified the Son. Hence our Lord prays, Father, the hour is come, glorify they Son (h). And he tells his difciples, God fi all glorify him (i). (that is, the Son) in himfelf, and f jail flraightway glorify him. Particularly, the Father glo- rified the Son, i. By many miracles, whereby God openly owned him and demonftrated his Deity: ffpecially, by the miracles wrought at his death, whereby the frame of nature feemed to be put out of courfe ; which was fo convincing that the Roman centurion and foldiers turned confeiTors of his mme, faying, Truly this was the Son of God {k). 2. By fuf- taining and upholding him in his fufferings, efpecially in his agony ; fo that he bore up under his {harped fufferings, and thereby difcovered the ftrength and power of the Godhead, and gave the mod fignal tefcimony of his obedience to the Fa- ther, being obedient even unto death (/). Again, in his fuffer- ings he was glorified, in executing the office of a prieft for his people : In acting the part of a triumphing Redeemer upon the crofs : In the glorious purchafe he made of the beft blef- iings for his redeemed ones: And laftly, in conquering fin; and Satan, fpciling principalities and powers, matching the prey out of their hands, and triumphing over them upon the crcfs (m) : fo that the crofs was his victorious and triumphal chariot. And his conquefts were the more glorious, confidering the v/ay and manner of them, that he overcame by ignominy, weaknefs, futtcring and death. It is with an eye to all this $hat Chrift prays, Father, glorify thy Son («). 3. In declaring him openly to be the Son of God, by raifing him from the dead (:>). His refurrection from the dead was a powerful and miraculous tdHmony given by God unto this truth. Hence, his (g) i Pet. i\\ 13, (b) John xvii. 1. (;) John xiii, 32. {h} Matth xxvii. 54. (/) Phil. ,i. 8.' (,//) Utb. v. 4, 5. Re* Hcb. ix, 12. Col. ii. 14, ly (? j Johu xyii, 1. [?) Rem.i./v, Of the Glory of God. 469 his refarre£Kon is afcribed to the Father (p). 4. By his glo- rious exaltation. With refpec~t to this it is faid that God raif- ed him from the dead, and gave him glory (q). This is the glory he was to enter into after his fufferings. His human nature was crowned with glory and honour (r) ; clothed with all that glory that a finite nature is capable of: And the glory of his God- head, which had been obfcured before under the veil of our fmlefs infirmities, brake out with a fplendid luftre : For this he prays, And now, O Father, glorify thou me with thine ownfelf nvith the glory which I had with thee before the world was (/}. And he had a mediatory glory given him ; when he was fet ar, God's right handy to make all his enemies ftoop to him ; and had iname given him above every name ,• and was folemnly in- augurated into the headfbip of the church, and veiled with authority to rule according to pleafure ; all power in heaven and earth being given to him; and angels, principalities and pow- ers, being made fubjec~r, to him, and nothing left that is not put under him (t). With refpe£l to this mediatory glory, it is faid, that the Holy Ghojl was not yet given, becaufe Chrifl was not yet glorified (u). 5. By propagating his fpiritual kingdom. Chrift: is glorified, when his kingdom is enlarged, and his mediatory crown flourtfheth ; when in his majefty he rides prof per oifly (x), in the chariot, or on the white horfe of the gofpel, and con- quers and fubdues finners to himfelf. Therefore, when he fubdues the nations to himfelf, he is reprefented having ma~ ny crowns on his head {y) ; importing the great glory he hath by fuch victories and triumphs over his enemies. And his glorious fuccefs in eftablifhing and propagating his kingdom is in fcripture afcribed to the Father, being that which he promifed to the Son. So that the Father glorifies Chrift when he fends the Spirit to accompany the difpenfation of Chriff/s word and gofpel, which is the jword going out of his mouth ; and makes the fame effectual, by his almighty power and blelung, for gaining fouls to Chrift, and engaging them to fubmit to his fceptre and government (z). 2. The Son glorifies the Father. Hence he prays, Father, glorify thy Son, that thy Son alfo may glorify thee (a). Much of the (p) A£b ii. 24.. Jmdxfii. 30, 33. (q) 1 Pet. i. 21. (r) Luke xxiv. 26. Hcb. ii. 7. (/) johnxvii. 5. (/) Pfal. ex. 1. Phil, ii. 9. Eph. i. 22. Pial. ex. 2. Matth. xxviii, 18. 1 Pet. iii. 22, Heb. ii. 8. (u) John vii. 39. (*) Pfal. xiv 3, &c. {y ) Rev. six. 12. (z) See Pfal. ii. 8. Ixxii. 8, &c. and ex. 2, 3. lfa. iv. j. Key. xix, 15. (a) Johnxvii, 1, 470 Of the Glory of God. she glory of God is to be feen and read in the face of Chrift* In Chriit God appears glorious \b). He gloriried the Father, l. In his life: By his obedience and whole, converfation. I honour my Father (c)t fays he. By his do&rine, whereby he proclaimed the Father's glory, difcovered his gloriou& cflence, and the purity of his worihip, and frequently afcribed the great things he did to the Father : And laltly, by his miracles, which gave occafion to the people to glorify God. Of all this Chrift fays, I have glorified thee on the earth {d). 2. In and by his death and fufferings. Hence he fays to his difcipies, when the time of his greateft fufferings was at hand, Noiu is the Hon of man glorified, and God is glorified in hint : and he prayt>, Fa* ther glorify thy name (e); to wit, by my fufferings. He fought his Father's glory more than his own eafe, then it follows, Then came there a voice from heaven, faying, I have both glorified it, and will glorify it again. So that the Father is glorified, uot only in Chriit's life, but alfo in his fufferings, whereby he accomplilhed the work of redemption, zndfinijhed the work that the Father gave him to do (f) : But of this I hinted a little already, and may have occafion to fpe^k of it at more length afterward. 3. In his exaltation. The power and faithtuinefs of God were thereby glorioufly manifefted. The glory of the Father fhines in the glory of the Son. 4. By fubduing the nations to the obedience of the Father ; and raifing up a peo- ple to ferve him, both among Jews and Gentiles, to the praife of the glory of his grace. To this purpofe is that promife the Father makes to him, Thou art my Servant, O Ifrael, in whom I will be glorified {g). And in verfe 6th, it is declared how he vould be glorified in him, viz. by his being a light to the Gen- tiles, and his falvation to the ends of the earth. 3. The Holy Spirit glorifies the Father and the Son. 1. He glorifies the Father. It may be in thisfenfe that he is called the Spirit of glory and of God (h). It is by the light of the Spi- rit darted in upon the heart, that we fee the glory of God. Hence, he is called the Spirit of wifdom and revelation (/). 2- He glorifies the Son He Jim !l glorify me, fays Chrift, for befJjall receive of mine, and f hall fijew it unto you (£>. The Spi- rit glorifies ChriPt, by proclaiming in all ages Chriit's glory and excellency, in his perlon, doctrine, and operations, to the (b) 2 Cor. iv. 6. J fa. xlix 3. (c) John viii. 49. (d) Matth. r/.. 8. Muk ii. 12- Johnxvii. 4. (, by giving our formal and explicit teftimony to the appearances and out-breakings of his glory. This we are to do, both in- wardly and outwardly, as the apoftle exhorts: Glorify God in pur body and in yourfptrit (*»). Inwardly, by a high and honour- able efteern of him, a holy admiration of his excellency, love to him, delight in him, trufting in him, a holy fear of his name, &c. Outwardly, by holinefs of life, diligence in du- ties of worfhip, advancing his kingdom, and promoting his interefts to the glory of his name ; as I may mew afterward at more length. But though we are thus to manifeft his glory- as much as we are able : yet can we never declare and manifeft all his glory, feeing it is infinite and incomprehenfible. Who c&n /hew forth all hiipraife (;;). SERMON LVIII. 1 Shall now make application of this doctrine. Ufe 1. For inftruction, in divers particulars. Inftr. 1. It follows from this doctrine, that religious wor- fliip, honour and glory, is due unto God alone. From God's fupreme majefty and glory refults his adorability. His infinite glory (/) Sec John xlv. 16, 26. and xy, 26, {m) 1 Cor. vi. 2$* (»/) Pfkl. cvi. 2. 472 Of the Glory of Cod. glory and excellency is the formal reafon why he ought to be. adored and worshipped. There is a civil honour ana worihip due to men upon the account of fome excellency in them, and honour proportionable to their excellency ; io that it admits of degrees. But feeing the divine glory and excellency is in-* finitely beyond all other, therefore there is on the account thereof fuch an honour and worihip due to him as cannot be attributed to any others and this we call religious worihip* Religious worihip is nothing but the aflignation of that ho- nour which is due to divine excellencies. Now to aflign that honour and glory which is proper to divine excellencies, where divine excellencies are not, is a manifeft contradiction. Par- ticularly, religious worihip fuppofeth the object worfhipped to be omnifcient, omniprefent, omnipotent ; which are ex- cellencies proper to God alone : Therefore all religious wor- ihip is to be given to him only. This is that which is required in the firft commandment, Thou Jhalt have no other gods before me. And it is faid, Thou Jhalt luorjhip the Lord thy God% arid him only Jhalt thou ferve (a). And the doing fervice to them ivhich by nature are no gods {b)y is condemned. The word ufed in this and the preceding texts, clears that it is the fame wor- ihip and fervice which the papifts affirm may be given to faints and angels : So that no kind of religious worihip or fervice^ under any name whatfoever, is to be given to any but God, This is that glory which is due to him alone (r). From what is faid it appears, that although Chrift our Me- diator be the object of religious worfhip, feeing he is very God j yet the only formal reafon of that worfhip, or the ac- count on which it is given to him, is the Deity alone. He is to be worfhipped, only as he is God, and becaufe he is God : For it is only as God that he hath that infinite glory and majefty, or thefe efiential attributes, which are requifite in the object of religious worfhip. It is true, as Mediator, or in the virtue of his mediation, he is the ground of our accefs to and acceptance with God in any part of our worfhip ; our accefs to God is by him, and on the account of his mediati- on ; yet the formal reafon of our worfhip is his divine glo- ry and majeily alone His perfon, who is the Mediator God- man, is the object of our worihip ; but the formal reafon of it, or that which renders him a meet object of our worfhip, is his Deity. As he is God, he is the proper and ultimate ob- ject of our worfliip ; but as Mediator between God and us, he is {a) Mitth. iv. io. (b) Gal.iv. S. (c) Ifa. xlii, 8, Of the Ghry of God. 473 is only the immediate object thereof: For, through him we believe- on God ; and through him we have acctfs to the Fatfjer 1 and we come to the Father by him ( d). Inflr. 2. From this doctrine we are furnifhed with a proper character of the true religion. Seeing God is an infinitely glorious Being, that muft needs be the beft religion and the true doctrine, that doth mod advance and extol his glory. That doctrine which extols the divine glory and raajefty, is of God ; but that which advanceth the power, pride, and me- rit of man, muft be of men. Hence it follows, that the re- formed proteftant religion, is the only true religion. For* when we teach that nothing cometh to pafs in time but what God decreed before all time; that God's chufing fome, rather than others, from all eternity, to be holy and happy, is an acl of fovereign grace, and that he neither was nor could be moved by any thing without himfelf ; that the providence of God is of univerfal extent to all events and occurrences what- soever ; that men, in an unregenerate (late, have no power to any thing that is fpiritually good ; that man cannot convert himfelf, nor co-operate in his own converfion ; that the grace of God in converfion worketh mightily and infuperably ; that we cannot, by any thing we can do, Jay any obligation on God, nor merit any thing at his hand : In thefe and the like doctrines that are controverted between our adverfaries and us, we plead for the glory of God, againft the power, pride, 2nd merit of man; but our adverfaries plead for the power, pride and merit of man, againft the glory of God : Therefore, our religion muft be the only true religion. Inftr. 3. See here the great honour and dignity of believers in Chrift; they ftand in near relation to a God of infinite glo- ry. And, 1. They are his fervants. How great an honour muft this be, considering what an infinitely glorious Mafter he is ? We reckon it a great honour to be fervants to kings and princes : but how much more honourable muft it be, to be fervants to him, in comparifon of whom the moft glorious earthly potentates are but as grslhoppers, and lefs than no- thing and vanity ? The faints in aii ages have reckoned it their great honour to be fervants to God. David entitles the xviiith pfalm, A pfalm, not of David, king of Ifrael and Judah^ but of David, the fervant of the Lord. It is a greater honour to to be a fervant to God, than to be a king over men. 1. They are the friends of God ; and that is more. This honour was Vol. I. N°. 5. O o o ecu- (e) i Pet. i. 21. Eph, ii, 18, John s'v. fe 474 Of the Glory of God. conferred upon Abraham, that he ivas called the friend of God ( capable of glorifying him actively : yet how little hath he of this in the molt part of the nations ? Alar,, in the generality of the nations God is highly dishonoured by abominable idolatry, rmd ali kinds of abominations. And, in the Christian world, how much is his name difhenoured by herefy in doctrine, ido- latry and fuperflition in worlhip, and grofs corruptions in man- ners ? Yea, even in the pureft churches, he is much difhonour- cd by them that profefs his name. Come we to the time and piace wherein our lot is fallen : How many things are wanting to his honour ! Alas, the power -r nd glory of God is not to feen in the fan&uary as fometimes it hath been : and the difcipline or the church hath little ef- fc& iipon the hearts and confeiences of finners to the g'ory of h»s name. What a degenerate corrupt age is this wherein wc live*? 1 Sam. xv. (u) Ifa, xlviii. u. Of tU Glory of God. 47$ live ? What atheiftical and blafphernous opinions are vended, that ftrike directly againlt the glory of Gcd ? What cuffing, fwearing, and blafphemy ; what abominable uncleannefs, aiid drunkennefs, and grofs profanation of the Lord's day, do every where abound ? And is it not matter of grief, that men are become fo impudent and obftinate in fin, that they declare their fin as Sodom, and refufe to be reclaimed ? How can we walk up and down the ftreets without grief, when we fee here a daggering drunkard, and there a profane fwearer rending and tearing the facred name of God in pieces ? Nothing is op- pofite to the glory of God, but mould very deeply affecl: our hearts. Indeed, if we love God, we cannot but grieve for his difhonour. If you have had any faving difcoveries of his glo- ry, you cannot endure any thing either done or faid againlt it. No mere man ever had, in this life, fuch a clear glimpfe of the glory of God as Mofes had j and never was any mere man fo holily impatient when any blemiih was caft upon it» O, how dear mould the glory of God be to you ! When you fee his glory trampled upon by wicked men, his great name rent by fo many blafphemies, fo many affronts put upon his grace, and his laws trcden under foot -9 thefe things fhould cut you to the heart. Alas, that there is fo little of this temper among us I Outward troubles and inconveniencies, and perfonal injuries, ) Matth. *iii. 43. l Car, xv. 43. {q) Hof. iii. 3. Pfa!. Ixxxi. 8,9, 10. (r) Jfa.lv" 3. (s) PfaUxxxi. n, 18. (t) Heh.xi, i«5. 484 Of the GLry of Gcd. °ur hearts with aftonifhing wonder, that the infinitely glorious God is willing to become the property and pofleffron of poor fjnful worms ! And (hall not the confiaeration of his admirable eondefcenfiot; in this matter allure and gain our hearts to a ready compliance with his gracious offers ? 3. Confidering what a glorious Majefty he is, it will be both your honour and your happinefs to have him for your God. He h.2th no equal in glory and excellency. Mofes celebrates his matchlefs glory, in thefe words, Who is like unto thee, O Lord, fitnong the gods ! who is like thee ! There is none like unto the God of Jejburun. And the pfalmiit cries out, Among the gods there is none like unto thee, O Lord (u). All other enjoyments are no- thing in comparifon of him. The moft excellent beings fall infinitely fhort of him. O then, how happy (hall you be in having him for your God ? His glory and excellency is infi- nitely beyond the underftandings and apprehenfions of men and angels. Can you hear fo much of his matchlefs excellen- cy and glory, and not breathe out fuch a wilh, O that this ex- cellent and glorious God were my God ? Alas, many of you know him not, elfe you would be ready to trample upon all the crowns and kingdoms in the world for him. Many can hardly fee any thing that is excellent and defirable without co- veting it, which is both vain and finful : But it is both lawful and necefory to with, O that this excellent and glorious God were my God. 4. By chufing him for your God you will greatly glorify him. As it is highly difhonourable to him, and a great indig- nity done to his glorious Majsfty, to reject him, and prefer o- ther things before him : So it doth plainly fhew what a high efteem you have of him, and what fenfe you have of his glory and excellency, when you prefer him before all others, and are content and defirous to have all your happinefs in him. alone. 5. Confidering what a glorious Majefty he is, the advan- tage of chufing him for your God will be wholly your own. Tor, feeing he is an infinitely glorious Being, your chufing him for your Goa can zdd nothing to him, nor be of any ad- vantage to him. Nothing can be added to his efTcntial glory. True it is, his declarative glory is promoted thereby j but as it is his admirable conclefcenfion that he is pleafed to manifeft his glory ; fo alfo, that he is pleafed to put fuch poor crea- tures in any capacity of being inftrumentat to manifeft it : So that no advantage can redound to him. The happinefs of chufing ("J E.x.°4- xv- \\' QW. xxi:iii. 26. rfal. Ixxxvi. S. Of the Glory of God. 485 choofing him for your God, and the mifery of rejecting him, will be wholly your own. If thou be wifey thou Jhalt be wife for thyfelf: But if thou J corn eft, thou alone fhalt bear it (x). God bath no more need of us than of devils and damned repro- bates ; and would be no lofer, though we all perifhed, Well then, make it your bufinefs to get this infinitely glo- rious God for your God. For this end, ftudy the knowledge of him. Labour for affecting apprehenfions of his glory, ma- jefty and excellency. Pray much for the Spirit ofwifdom and revelation in the knowledge of him ( v ) : and that God would dis- cover to you the vanity and emptinefs of other things that your hearts do fo much doat upon : And pray for the attractive power of divine grace to draw in your hearts to God, and to incline you to a refolute and deliberate choice of him for your God. Put away all ftrange gods, your lulls and idols, with- out any fecret referve. Clofe with Chrift by faith : For he cannot be your God but in Chrift ; out of Chrift he is a con- fuming fire to finners. And laftly, actuaHy chufe him, God the Father, Son, and Holy Ghoft, for your God, and refign yourfelves to him, to be wholly and for ever his. SERMON LX. Exhort. 2. T S God infinite in glory and excellency ? Let i the confideration of this engage you to become his fervants. I prefs this by thefe coniiderations from the doctrine. 1. Confidering his greatnefs and glory, it is matter of won- der that he is not afhamed to have the like of you for fervants. Indeed, he might juftly be afhamed of this, confidering what vile and unworthy creatures you are: But now, he is not a- fhamed to take you, vile and unworthy as you are, into his fervice. And it is not for any need he hath of you ; for he is infinitely glorious, fo that nothing can be added to him. If he had any need of fervice, he hath thcufands of glorious crea- tures that never finned to ferve him : And if thefe were too few, he could create millions of millions of more creatures, with additional degrees of glory and excellency. 2. Confider, it is a great honour to ferve him ; for he is a glorious Mailer to ferve The fervants of glorious perfons, of kings and princes, are in great honour and refpect : But, O, bow much more honourable is it to ferve him who is infinite »** (.v) Prov, ix. 12. (ji ) Eph. i. 17, 4S6 Of the Glory of God. in glory and majefty ? Indeed, the meaneft piece of fervicc to him is honourable. This is the honourable mention that is made of Mofes, when he was dead; Mofes, the fervant of the Lord (a). This was his high Elogy. All the faints have ever gloried in this, that they were the fervants of God. How ambitious are men to ferve fuch as mine in worldly glory ? And fhall not we be much more ambitious to ferve him whofe glory is above the earth and heaven t 3. Confidering what a glorious Majefty he is, the privi- leges and advantages of being his fervants mud be very great. So it is with the fervants of great and glorious perfons.. It is below their glory and dignity to deal meanly with their fer- vants. They put upon them certain marks of diftinction ; they confer upon them glorious privileges, and great rewards, fuch as are fuitable to their grandeur and glory. So doth the glorious God. His dealings with his fervants are like himfclf. They have glorious privileges, and glorious rewards. As A- raunah gave like a king (b) ; fo the God of glory gives, like bimfelf, a glorious reward. O what may you not expect from a God of infinite glory and majefty, if you ferve him diligent- ly and faithfully ? He will deal with you fuitably and anfwer- ably to his glorious excellency. Well then, become the Lord's fervants. Renounce the fervice of fin and Satan ; and refign yourfelves unto God through Chrift, to be wholly and for ever his. Come and take hold of God 's covenant, and join yourfelves to the Lord to ferve him (c) : And be content to ferve him in any ftation, and to be employed in any piece of fervice, to which he may call you for his glory and honour. Exhort. 3. Get a deep fenfe of the glory of God upon your heart. Labour to get your heart pofleifed with lively and powerful apprehenfions of his glory. This will be of great ad- vantage to you. For, 1. It will humble you under the pofleflion of any glory and excellency you are capable of. We cannot glance upon his glory without humbling reflections upon our own meannefs and nothin^nefs. When Ifaiah faw his glory* he funk into nothing in his own thoughts, and cried out, Woe is me, for I am undone, for I am a man of unclean lips {d). One glitnpfe of the glory of Chrift in a miracle, made Peter cry out, Lord, de- part from me} Jor I am a finful man [e). The angels, who be- hoid (a) Detit. xxxiv. £. (b) 2 Sam. xxiv. 23. (c) Ifa. lvi. 3, 4. {d) Ha. vi. 5. \e) Lute v. 8. Of the Glory of God. 48? hold his glory, cover their faces, as being fenfible of their weak- nefs to bear the luftre of his Majefty •, and they cover their feet % as being afhamed of their vilenefs before him (/). How much more may the fplendor of his glory humble us, who are vile finfui duft, and dwell in houfes of clay ? The apprehenfion of his glory made the elders humble themfelves in the midft of all their glory ; fo that they fell down before him, and cafi their crowns before the throne (g). O what a felf- annihilation will there be, when you have lively apprehenfions of the di- vine glory ! 2. It will fill you with reverence, efpecially in your ap- proaches unto God. His glory renders him venerable, and fit to be reverenced by poor creatures. When you have the glo- ry of God in your view, and a deep fenfe of it upon your heart, how awful will you be in your approaches to him ! And how much will you be afraid of calling any thing before hioa that may offend the eyes of his glory ? Who would venture raflily into the prefence of a glorious king upon his throne ? So, when you behold God in his glory and majefty, and are poffefTed with lively apprehenfions of it : this will promote re- verence, and an awful regard, and a holy ardor of fpirit in his fervice. Therefore God propofeth his glorious greatnefs to our confederation, when we draw near to him in worfhip. Curfed be the deceiver , (ays he, who hath in his flock a male, and voweth and facrificeth unto the Lord a corrupt thing : For I am a great King, faith the Lord of Ho/Is, and my name is dreadful a- Hiong the heathen (h) 3. It will produce a holy fear of God, and arm you againft fin and temptations. If the thoughts of the divine glory were imprefled upon you, you would look on fin with a deep de- teftation and abhorrence. Mens* taking liberty to fin a- rifeth from their mean thoughts of God, as if he were not worthy to be regarded. But lively apprehenfions of his infi- nite giory and majefty, would give check to fin in your thoughts, and make you tremble upon the approach of a temptation* You would be ready to fay, O he is a glorious Majefty with whom I have to do •, how can I do this wicked~ nefs and fin againft him ? When Satan affaults, think of the glory of Godr and revive the fenfe of it upon your heart ; this will blunt the edge of the temptation. 4. It will heighten your contempt of the world, and of all worldly glory. When God is feen in his glory, all things will b<5 (/) Ifa.vi. a, 3. (£) Rev. ivt 1: {h) Mai. I 14, 483 Of the Glory of God. be vile and bafe in your eyes in comparifon of him. As the liars, which appear beautiful in the night, evanifh and difap- pear in our eyes when the fun arifeth : So a fight of the glory of God would dim all the glory of the world, and make all the fancied glory and excellency of oiher things to evanifh in our apprehenfion. 4. It will fill you with a holy admiration of his grace and condefcenfion in taking notice of fuch vile fmful worms as you are. When the pfalmift had the glory of God under his view* how did he admire his condefcenfion ! Therefore he cries out, O Lord our Lord% how excellent is thy name in all the earth ! who hafi fet thy glory above the heavens. When I confider the hea- vens y the ivork of thy fingers , the moon and the filar s which thou hall ordained : what is man that thou art mindful of him (/*) ? When you have lively apprehenfions of God's matchlefs ex- cellency and glory, his love and grace, goodnefs and mercy to fmful duft, will be admirable and aftonifhing in your eyes. Solomon cries out, But will God in very deed, dwell with men on the earth (k)? The infinitely glorious God, who is cloihed with glory and majefty, that he mould dwell with fmful men, O how aftonifhing is this ! A deep fenfe of the glory of God upon your heart, will raife your admiration of his goodnefs •and condefcenfion, even in the mercies of his common provi- dence : How much more will it fill you with an admiration of his love and grace in Chrift ! That he mould give his only begotten and well-beloved Son to and for fuch vile wretches as we are ; and that fuch rebels fliould be received into favour, and fhare of fuch glorious bleflitigs, and be brought into fo nigh a relation to fuch a glorious Majefty! Well then, make it your bufinefs to get lively and powerful apprehenfions of the glory of God, to have a deep fenfe of it upon your heart. For this end I do ferioufly recommend thefe things to you. 1. Be often contemplating his glory in thefe manifestations he hath been pleafed to give of it. Contemplate his glory irt his blefied word, and in his works both of creation and provi- dence. But efpecialiy contemplate his glory in Chrift In our redemption by Chrift we have a more fignal manifeltation of the glory of God than in all the worki that he hath made^ as, the Lord willing, I may have occafion to ihew you after- ward. As we cannot look upon the fun in its brightnefs^ without dazzling our eyes ; but when we look upon it through painted (i) Pfai. via. I, 3, 4. (k) 2 Chron. vi. 16. Of the Gory of God. 48 0 jpaihted glafs, then the luftre of it is moderated : So, we can- ' not behold the glory of God immediately and in itfelf, without being overwhelmed by it \ but in Chrift it is tempered to our view, fo that we may have a delightful fight of the divine glory in his bleffcd face (/). Often contemplate the glory of God's in- finite wifdom and grace* of his infinite juftice and holinefs, and of his infinite truth and faithfulnefs, as the fame fhines forth to us in the perfon of Chrift God Man. 2. I recommend deep meditation. Much of the life of re- ligion lies here. By meditation, we enter, as it were, with- in the vail, that we may fee the glory of God. When Mofes was in the Mount with God, he had fuch difcoveries of his glory as made his face to {nine. Be much in the Mount with God by holy meditation ; this is the way to get faving roani- feftations of his glory. 3 . Give yourfelves much to prayer. Pray much for the Spi- rit ofwifdom and revelation in the knowledge of God (m). Pray for open eyes to fee his glory, and that he would draw by the vail, and reveal and manifeft his glory to you ; And never give over till God fhine in your heart, by the lively light of his Spirit, to give you the light of the knowledge of the glory of God tin the face of Jefus Chrift («). You cannot fee his glory but by the light of his own Spirit. In thy light, fays the Pfalmift, lite Jball fee light (). Therefore be diligent in the ufe of the public ordinances : And ufe them with due preparation : And purfue the great end and defignof them, viz. a fight of the glory and beauty of Vol. L.N0.. 5. Qjj q God (/) 2 Cor. iv. 6. (m) Eph. I 17. (n) 2 Cor iv. 6. (0) Pfal. xxx vi. 9. (/>) Pfal. lxiii. 2. and xxvii. 4. . . 490 Of the Glory of God. God in the face of Chrift. Let nothing lefs than this yield you fatisfatlion. Exhort. 4. Admife the glory of. God. Perfons and things life to be admired proportionably to their glory and excellen- cy. O, how much is he to be admired whofe glory is infinite and incomprehenfible ? The pfalmift breaks out into a holy admiration, 0 Lord our Lord, how excellent is thy name in all the earth I Who hajl fet thy glory above the heavens (q). How was his heart ravifhed with the thoughts of the divine glory and excellency ! It will be admired by angels and faints for ever- more : And fhall not we admire it? His glory is incompre- henfible : Let us admire what we cannot comprehend. Con- template his glory, and praife it with admiration. Not to ad- mire it, is to derogate from it, and to deprefs his Majefty. Exhort. 5. Reverence, fear, and. adore this glorious God. Reverence and adoration is properly due to glory and majefty : And incomparable glory and greatnefs calls for incomparable reverence. Hence the prophet cries out, Thou art great ,. and thy name is great in might : ivho would not fear thee, O King of nations (r) ? We read, that when the prophet faw the appear- ance of the lihenefs of th* glory of the Lord, he fell 'upon his face (j); which is the proper geiture of reverence and adoration. O what holy awe fhould the confederation of God's glorious Ma- jefty imprefs upon our hearts ! We fhould neither fpeak nor think of him without a deep reverence. Exhort i 6. Seek true glory from God alone. Says our Lord to the Jews, How can you believe, who receive honour one of ano- ther, and feek not the honour thai coinethfrom God only (t). Seek that honour and glery that cometh from God only ; that glo- ry which is warranted and approved by him, and which he gives efpecially to his own. He is the fountain of all glory. Internal fpiritual glory is from him: He is the God of all grace {u). And whatever is excellent and glorious, gifts and endowments of body and mind, honour and reputation from men, outward fplendor, glory, and dignity *, whatever hath any glory in it, ail is from him ; he is the fountain. There- fore feek true glory from him alone. And feek and wait for it in his own way, in the way of duty. For this end I recom- mend thefe things. 1. Contemn all worldly glory. It is faid of Mofes, He re- fufed to be called thefon of Pharaoh's daughter (*). Set not your heart (?) Pfal. ttii. 1. (r) Jcr. x. 6, 7. (,) Eztk.i.39. (t) Jolia v. 44, (u) 1 Pet. v, I 8 . (x) TJkb. ix, 24. &fthe Glory of God. 491 heart upon external glory. Count it an abafement in compa- nion of that glory which is fpiritual. Do not hunt after it. The glory of the world is but a {hew and (hadow of true glo- ry. It is tranfitory and vaniihing. Ail the glory of man is as the flower of the graft (v). And many times the more of of worldly glory, the lefs true fpiritual glory -, for God ufeth not to flow in both ways. 2. Study humility. This is the way to true glory. He that humbleth himfelf /ball be exalted. Yea, humility hath a glory in itfelf. It is an ornament : Rich mens* humility is their glory : Let the rich rejoice, fays the apoftle, in that he is made low (z). Your glory lies not in the outward pomp and fplendor of your condition, but in the humility of your hearts. 3. Whatever glory you have, whether outward refpe&from men, or civil authority and place, or excellent gifts and parts, or riches and wealth, or true grace ; whatever glory you are poflefled of, lay out and improve all for the glory and honour of God. Honour the Lord with thyfubftance, and with thefirfl- fruits of all thine increqfe : Sojball thy barns be filed with plenty, and thy preffes fhall burji out with new wine (a). This holds al- fo in other things. To improve any excellency you have for the glory of God, is the fure way to true glory : For them that honour me, fays the Lord, / will honour (b). The elders caft their crowns before the throne (c) ; thereby profefiing it was their great defign to improve all that honour and dignity to which they were advanced, for the glory and honour of him that fat upon the throne. 4. Continue and perfevere in the good ways of the Lord, f notwithstanding of what trials and afflictions you may be tryfted with. Seek for glory and honour, by patient continuance in well-doing (d). Be not alhamed of your holy profeflion, when it comes to be discountenanced and perfecuted ; but hold fail: your profeflion, and cleave to the truth, and keep God's way even under the ftiarpeft trials. This is the way to true glory. If ye be reproached for the name of Chrijl, happy are ye ; for the, Spirit of glory and of God refleth upon you (e). It is a glory to fuffer for Chrift : And it is honourable and glorious to be ftedfaft in his caufe in the woift of times. To approve your- felves (y) 1 Pet. i. 24. (z) Matth. xxiii. 12. I Pet. iii. 5. Jam£3 i. 10. (a) Prov, iii. 9. (b) 1 Sam. ii. 30. (e) Rev. iv. 10. ■f* Nee prece, nee pretio, nee gratia, nee periculo, nee f mult atfj *.. Via recla deduct opportet* C'ic. Rhet. L. 3. (d) Rom. iu ^ (e) 1 Pet. iv. 11, 49* Of the Glory of God. felves valiant champions for Chrift, and to (land your ground againft all aflaults, O how glorious is this ! And this is the way to endlefs glory : Be thou faithful unto death , fays Chrift, and I will give thee a crown of life (f). Well then, whatever hath any true glory in it, feek that from God ; and feek it in his own way. Follow his counfel, and lean not to your own underftanding. God can advance you, and make you honourable in the eyes of men. As you are glorious in his eyes, if devoted to him through Chrift ; fo he can make his refpecl: to you confpicuous to the world. And if he fee it fit and meet to deny you outward worldly glory, he will make it up another way, in true fpiritual glory, in or- naments of grace, and glorious privileges, that are more valu- able than all the fplendor and glory of the world. Exhort. 7. Is it fo, that God is infinite and incomprehen- fible in his glory ? O then, give glory to him. The pfalmift exhorts to this : Give unto the Lord, O ye kindreds of the people; give unto the Lord, glory andfrength : Give unto the Lord the glo- ry due unto his name [g). And this is the practice of the faints; How often doth the apoftle ufe that doxology, To him be glo- ry for ever. Amen (h). But how are we to give glory to God ? Not by adding 3ny glory to him, feeing he is infinitely glorious, fo that he is not capable of any additional glory ; but we are to give glory to him, 1. By afcribing to him the glory of his infinite power, wif- dom, juftice, goodnefs, &c. manifefted in his works. To this the pfalmift exhorts us : Give unto the Lordt 0 ye mighty ; give unto the Lord, glory andfrength : Give unto the Lord the glory due unto his name (z). As there ought to be a hearty acknowledg- ment of his manifefted glory, fo alfo a publication and decla- ration thereof to others. Declare his glory among the heathen (k). We are to blazon the name of God, and make his praife glo- rious. Hence the apoftle Jude concludes with that doxology, To the only wife God our Saviour, be glory and majejly, dominion snd power, both now and ever. Amen (//. And we meet fre- quently with fuch doxologies in the apoftolical epiftles. 1. By afcribing to him the glory of every excellent work, of whatfoever is praife-worthy. So do the faints : Not unto us% O Lord, not unto us, but unto thy name give gJory, Thine, OJLord, :.; the victory [in). In every fong of thankfgiving we give God the (/*) Rev. ii. 10. {%) Pfal.xcyi. y, 8. (h) Rom. xi. 36. and elfewhere. (/) Pfal. xxix. 1, 2. (k) Pfal. xcvi. 3. (I) Jude 25. fa) Ffal. cxy. i. \ Charon, xxix. II. Of the Glory of God, 493 the glory. The glory of every excellent work is due to him a- lone, and ought not to be given to any other. Hence the church gives God the glory of the victories obtained over the Canaan- ites : They got not the land in poffiffwn by their own /word , neither did their own armfve them : But thy right hand> and thine arm, and the light of thy countenance, becaufe thou hadjl a favour unto them {n). God is very jealous of his glory, and will not fuffer the leaft part of it to be given to any other. Men mult be ho- noured as instruments ; but we muft referve to God all his glo- ry. The fweetnefs of the ftream muft not make us forget the fountain. When we exalt instruments, and give the praife and glory to them ; it is as if we would thank the tools for build- ing the houfe, and afcribe nothing to the workmen. 3. By afcribing to him the glory of any excellency we have 5 owning and acknowledging him for all the glory we are pof- fefled of, and giving him the praife of it. By the grace of God I am that lam, fays the apoftle : And, fays David, Both riches and honour come of thee (0). Whatever glory you have, whether glory of dignity, or glory of wealth, or glory of ftrength, or glory of gifts and parts ; afcribe all to him as the Fountain- Give him the glory of all the grace you have, and of all the privileges you are inverted with. The elders cajl their crowns before the throne (p); thereby acknowledging that they had their crowns and dignityyraw him, and did hold all g^him. 4. By afcribing to him the glory of all the good we do. The moil eminent faints, in their higheft performances, have been much afraid left any of the glory of God fhould cleave to their fingers f ; as the apoftle : I laboured more abundantly than they all, fays he, yet not i, but the grace of God who was with me (q)* And when Peter had wrought that great miracle of curing the poor cripple (r), he feared left the people fhould attribute too much to him, and therefore was concerned to giveChrift all the glory. See that you be not puffed up, when you have done any thing for God, as if you had done it by your own power and ftrength. This were to rob God of his glory, which is the greateft facrilege in the world. In the parable, the induf- trious fervant faid, Lordy thy pound [hath gained ten pounds (1) : Not, my indujtryy but thy pmind. It («) Pfal. xliv. 3. (0) 1 Cor. xv. 10. 1 Chron. xxix. 10. (/>) Re\\ iv. 10. f Quicquid boni egerh in Deos refer. Bias in Laert. (q) 1 Cor xv. 10. See 1 Cor. in. 5, & 7. (r) A#s h'i. 12, 13, (j) Lukexix. 16. 494 Of the Glory of God. It is true, we cannot give God all the glory that is due unto his name: Yet we mould give him all the glory that our united and moft enlarged faculties poflibly can give him. Own and acknowledge that he is worthy of all glory, as the elders do : Thou art worthy, OLord, to receive gfory, and honour , and power (/). Though you cannot give him glory and honour as it becomes ; yet own that he is worthy to have all glory given to him \ that his his due; that it is meet and becoming that he mould have it, though it be a work beyond you. Worthy is the Lamb that tvas Jlain, to receive power, and riches, and ivifdom, and Jirength% and honour, and glory, and blejfmg (u). Exhort, 8. Make the glory of God your chief end. Exhort, 9. Make it the great employment and bufinefs of your lives to glorify God. But I (hall fpeak to both thefe from diftinc"t texts of fcrip- ture. (/) Rev, iv. 11. (a) Rev. v. 12. CON- CONTENTS. D I S C O U R S E I. Of the Neceflity and Excellency of the Knowledge of God. From Jer. xxiv. 7. It is the faving and practical knowledge of God in three difHnft Perfons, of God in Chrift, that is here intended, a». The greatnefs ef the blefling, aj. The many excellencies of it, 16. God alone is the author of it, and how, 29. It is the blefling of all God's covenanted people, 33. Grofs ignorance of him, lamented, 34. The ftudy of the faving knowledge of God in Chrift, preiTed, 38. Directions given, 4%. How to know if we have it, 43. The duties of fuch as have it, 48. Comfort to them, 50. DISCOURSE II. Of the Being of God. From Heb. xi. 6. How this is a principle of faith, that God is, $%. It is the firft principle of faith, 54. What neceffity there is of demonftrating it, ibid. Arguments to prove it, 58. Atheifts in opinion, who, 61. Speculative atheifts, twofold, 63, The evil thereof, 64. Atheifm in affection, what, 68. Caufes and evil there- of, ibid. Practical atheifm, what, 70. The feveral branches of it, 71. Caufes and evil of it, 73. To labour to be firmly rooted and fettled in this principle, that God is, urged, 75. Directions given, 78. Atheiftical thoughts, whence they arife, 81. To be oppofed, and bv what means, 83. The being of God not to be difputed under ftrong and vici*nt temptations, but refolutely and fted- faftly believed, 86. We mould acknowledge his being, in what ways, 87. This principle, that God is,, how to be improved, 88. DISCOURSE III. Of God's Incomprehennbility. From Prov. xxx. 4. and Job xi. 7. That God is incomprehenfible, cleared, 93. He is Co by us in this life, 94, This is cleared with refpect to the feveral ways of knowing God, g$. Reafons hereof, 08. Our incapacity to apprehend God as he is in himfelf, reafons and caufes of it, ibid. He is incomprehenfible by any created underftanding, cleared and confirmed, 104. Divers weighty truths hence inferred, Hi. Suchasare conceited of their knowledge of God, reproved, 1 15. Curious fearching into the divine elTence, the evil of it. 1 16 God being incomprehenfible, to be fludied and contemplated with humble fobrity and modefty, no. We need to take heed what conceptions we have of him, ia» How to attain to right concepti- ons of God, 124.. Several other duties prelTed from the doctrine, ifef. DISCOURSE IV. Of God's Knowledge. From 1 Sam. ii. 3. A perfect knowledge attributed to God in fcripture, 131. In what fenfe, 134. His knowledge of approbation, and of apprehenfion, ibid. His knowledge of fimple intelligence, and his knowledge of vifion, what, and how they differ, 1 35. The objects of God's knowledge, 1 36. The manner of it confidered, 14I. The properties and excellencies of it, 14a. Divers troths infened from this doc- trine, 145. God's prerogative as a God of knowledge, how it is invaded and denied, both docVinally and practically, 147. Matter of tenor to federal forts of perfons, 145. £o get a deep fenfe of God'* knowkdge, urged by motives, isi. Direc- 496 CONTENTS. Directions given, 153. The thoughts of it to be often revived, efpectally in du- ties of worfhip, 154. The confideration of it to be improved to divers profitable purpofes, 155. God to be gone to for all needful knowledge, efpecially for fav* nig knowledge, 160. Comfort to believers from this doctrine, Ida. DISCOURSE V. Of the Wifdom of God. From Jude 25. The wifdom of God, is either perfonal or eflential, Itfo, His knowledge and wifdom, how they differ, ibid. What wifdom is, and how attributed to God, 170. It is one of the excellencies of his nature, 17 1. God only is wife, 173. Where- in his wifdom is manifested, 175. Divers truths hence inferred, 180. How the wifdom of God is invaded, reproached and affronted, 181. Rcfignation to the divine will, prefled, 184 His wifciom to be contemplated in his works, 185. Our own to be denied, 186. Holy wifdom recommended, 188. God to be gone to for wifdom, 189. And for counfel in all our ways, 191. The divine wifdom a ftrong foundation of truft, 191. To be reverenced and how, 194. Comfort to believers, 195. DISCOURSE VI. Of the Power of Gdd. From Pfal. Ixii. 11. Power is an excellency belonging to God, 1 99. His abfolate and his oidinate power confidered, 102. He is matchlefs and incomparable in his power, 206. Wherein it is manifefled, 210. Divers truths hence inferred, 21 J Doubting of God's power, an evil incident to the faints, ibid. How it is denied both doctria- ally and practically, a 1 8. How contemned and abufed, 220. Terrible to im- penitent finners, 221. The belief of it, prefTed, 223. The fenfe of it to be imprefled upon our hearts, 1*4. Trufting upon his power, prefled, 227. Di- rections given, 230. The confideration of it, how to be improved, 232. Gom- fort to believers, 137^ DISCOURSE VII. Of the Holinefs of God. From 1 Sam. ii. 2. Holinefs is one of the divine perfections, 243. A fupereminent and mod neceiTary perfection, 244. What the divine holinefs is, negatively and pofitive- ly, 245. God only is holy, in what fenfe, 250. His holinefs is manifeft in his word and works, 153. Divers truths, hence inferred, 259. God cannot be the author of fin, 260. Why he permits fin, feeing it is fo contrary to his holinefs, 261. His holinefs is injured doetrinally and practically, 264. A deep fenfe of it upon our hearts, the advantages of it, 271. God to be loved for his holinefs, 271. We fhould give him the glory ofit, 273. Likenefs to God in holinefs, wherein it confifts, 176. PrelTed By motives, 28z Directions giv- en, 288. God to be gone to for fanctification and holinefs, 2po. Directions given, 291. The holy God tp be worfhipped with fuitable preparation, 292. And in a holy manner, 2*4. His holinefs a ground of comfort to the faints, 296'. DISCOURSE VIII. Of the Goodnefs of God. From Zech. ix. 1 7. Goodnefs an excellency of the divine nature, 300. God's ahfeJnte and relativa £oodne£, 30a. His relative goodnefs confidetcd, t. As it Mn himfclf, a. As it is CONTENTS. 497 Js let out to the creatures, 303. All do not partake equally of In* goodnefs, and Vhy, 305. He is incomparable in his goodnefs, 3© Ghrift's fatisfa£ti©n, 352. To be owned, reverenced and adored io all affl.tfti.ng difpenfations, 354. The juftice of God to be imitated by us, 357. DISCOURSE X. Ofthe Patience of God. From Rom. ii. 4. Patience one of the divine perfections, $6%, The nature of divine patience, 3(53. How it is exercifed, 360*. The admirable greatnefs of it, 368. Proper- ties of it, 37l« Why God is pleafed to cxerciie fo great patience toward man, 372. Abufe of divine patience lamented, 375. His patience to be admired a* incomparable, 377* The improvement of the time pf hjs patience toward us, prefled, 379. Dire&ions given* 383. Several duties prefled from the confede- ration of God's patience, 384. To be imitated by all, particularly by minifter? and ruling elders, 38J. Duties of believers from this doctrine, 39.J. DISCOURSE XI. Of the Mercy of God. From Pfal. ixif. \i. Mercy, an attribute of the divine nature, 394. How God can be iDoft mer- ciful, when he is moft jnft, ibid. The nature of divine mercy, 395. The ob- ject of it, ibid It is the original fpring of all our bleiungs, 397. It is exercifed freely and with delight, 398. God is incomparable in it, 399. Properties of it, ibid. His general and ipecial mercy, 402. How it is wronged and abufed, 403. Ground of comfort to believers, 405. Large thoughts of it to be enter- tained, ibid. Earneftnefs to obtain mercy, to fhare of God's fpecial mercy, prcfted, 4«o". Direclions given, 408. A deep affecting ftnfe of the mercy of God towards us, to be maintained, 410. The confideration of it, how to be improved, 4»3- God to be imitated in (hewing mercy, ,4.15. Improved for direction in prayer, 41$. Ground of encouragement to feuiible to fmners, 418 Vok.l. N°. INDEX. Church, the power of God ma- nifeft in raifing up one to him- felf, 2 1 2. And in preferring and defending her, 113. Com- fort to believers in her low and dangerous ftate, 239, 298 Ground of her (lability, 449. Coming to Chrift, encourage- ment to it, 384. See believing. To God, what it is, 51. No coming to him without a Me- diator, 263 Commands of God. See 'will of God, &c. Communion, none between God and unholy finners, 263 Company, good. See holy perfons* Companion See mercy. Conceptions of God, we need to take heed what we have, 122. How hard to attain to becom- ing conceptions of him, 123. How to attain them, 125. Condefcenfion of God to be ad- mired, 488 Conference, its fears and terrors a proof of God's being, 60 Contempt of the world, how pro- < moted, 487 Contingencies future, known to God, 140 Convcrfion, the power of God manifeft in it, 213. His wif- dom feen in the way and man- ner of it, 177 Corruptions, comfort againft them, 238 Covenant of grace, the goodnefs of God manifett in it, 309 Counfel, going to God for it in in all our affairs, urged, 100 Directions for this, 191 Creation a proof of God's be- ing, 56. Of man, a proof of it, 57. The wifdom of God niauifeft in it, 176. And his uo'ver, 2i©» And his good- nefs, 309. And his glory, 46^. Curious fearching into the di- vine effence natural to us, and incident to the faints, 1 15. The evil of this, 116. Into things fecret, condemned, 1 82 D. Debtors we may be to others three ways, 358 Deliverances of the church, the wifdom of God manifeft in them, 179. And his power, 213 Deriding. See faffing. Defertion, comfort under it, 162. Difficulties, comfort under them, 195. Direction. See counfel. Difcipline, a threefold patience proper in the exercife of it, 387 Dittrufhng God in ftraits and dif- ficulties, a great evil, 219, 229 Doubting of God's power more common than doubting of his will, 217. Incident to the faints, ibid. Whence it a- rifes, ibid. The evil of it, 218 Duties fecret, comfort in them, 164 E. Earthly. See worMy. Elders of the church fnould imi- tate God in Ins patience to- ward finners, 387. A three- fold patience recommended to them, ibid. Their patience fliould not prejudge their zeal, 39° Enjoyment of God, motives to feek after it, 320. Directi- ons, 32 1 Enlightening the mind, how done by the Spirit, 32 Eternity, what it is, 440. Of God, proved from fcripture and rea- fon, I N D E X, 501 fon, 441. How he is eternal, 442. Discoveries God hath given of his eternity, 444« He is incomparable in it, and how, 445. It is incorapre- herfible, 446. Matter of ter- ror to the impenitent, 448. Ground of comfort to believ- ers with refpe& to their own and the church's cafe, 449. The confideration of it to be improved to divers ends, 453. Cod eternal in his knowledge, 144. In his power, 208 . In his glory, 462 Excellency of God,what it is, 45 8. God incomparable in it, 459. Of his being, and of his attri- butes, ibid Experiences to be improved for confirming faith, 230 F. Faithfu'nefs of God what, and how it differs from his truth, 424.. Wherein his faithfuinefs appears in keeping promife, ibid. Grounds of it, 426 Father (God) his perfonal glo- ry* 4<53 Fear of God cherifhed by the confideration of his power, 234. How promoted, 487. Finger of God, what is meant by it, 2CO Friend of God, an honourable relation, 473 Q. GlafTea in which we fee God in this life, 99 Glory, what it is, 457 Attributed to God in fbrm« ture, ibid. That God is a glo- rious Being proved, ibid. Hig glory fubje£tive and objective, 458. Eflential and perfonal, ibid. Hi* effcntia) glory vvhere- ijn. it conliits, ibid. lie i9 in- comparable in it, 461. He is the fountain of glory, 462. A perfonal glory proper to each perfon of the Deity, ibid His objective glory, what, 464. Trial, how we ftand affe&ed towards his glory, 479. He manifeits his glory, i. Extra- ordinarily. 2. Ordinarily, by his word and works, 465- Such as are unconcerned for his glory, reproved, 47^ How he is robbed of it, 476. How it is oppofed, 477. Com- fortable to believers, 48c. To get an intereft in this glo- rious God, prefled, 4S3. A deep fenfe of the glory of God upon our hearts, the advanta- ges of it, 486. Directions in order to it, 488. His glory to be admired, 490. Glory to be given to him, and how, 492. Glory of God ihould be our chief end, 278. Glory, mens' aiming at their own glory and praife, wherein itappears, 477, The evil of this, 478. True giory to be fought from God, 490. How to be obtained, 491 Glorify — How the three di- vine perfons glorify one ano- ther, 468. How we are to glorify God, 471. That God is fo little glorified, lamented, 47* ' God — We have but fmperftcl: discoveries of him in this life, 98. Our incapacity is great to conceive of him as he is id himielf, ico. Whence this appears, 10 r. Rtafons and caufcs of it, 103. Why lit; fpeaks to us uinicr horrowed terms, til. To get an iute- reil in him as ous God; -rged, is4; $02 INDEX. 184, 22?, 406, 451, 485. Good— What a good God 16,320 Good doing to others, preffed, 327 Goodnefs, a perfection of the di- vine nature, proved, 300 Goodnefs of God is either ab- folute or relative, 302. He ia the firft and chief Good ibid. His relative goodnefs confider- ed, as it is in himfelf, and as it is let out to the creatures, 303. It comprehends all his relative perfections, 304. Why he is cot equally good to all, 305. He is matchlefs in his good- nefs, and how he is fo, 306. Communicative of itfelf, 307. Manifeit in creation, redempti- on, the covenant of grace, go- vernment, and at the laft day, 309. Common and fpecial, 310. Excellencies of his fpe- cial goodnefs to his people, 311. They have forr.etimes ientible experiences of it, 313. Thefe experiences are fweet and refrefhing, ibid. They are inexprelfibie, ibid. Goodnefs of God,ho wabufc;d,3 1 3 Comfortable to believers, 319. A deep fenfeof it to be imprei- fcd on our hearts, 320 God's goodneis to us to be often re counted, 324. Admiration of hia goodnefs urged, ibid. The coniidt ration of it to be im- proved to quicken us to feve- rai duties, 325. To be imi- tated by us, 327. Duties of fnch as have bad refreihing ex- periences of ir, 328. Government of the world, the vvifdom of God mamfeft in it, 176 And his power, 311. And his goodneis, 310 Grac: God's diJpenfations thereof to be acquiefced m without difputing, 127 Di- vine grace to oe admired, 488, Greatnefs of God, what it im- ports, 109 H. Hand of God, what k meant by it, 200 Hatred of fin, as attributed to God, what it is, 248 It is ef- fential to him, ibid. Where- in it is manifefted, 255. Sin to be hated by us, 279, How to be hated, 280 Heart, the immediate knowledge of it, God's prerogative, 13.8 Under God's government, 3 1 1 Heaven — A vait difference be- tween the richeft experiences of the faints here, and what is laid up for them there, 3 17 Holinefs is one of the divine per- fections, proved, 243. Achief and fupereminent perfection, 244. What it is, negatively and pofitively, 246- God is match- lefs and incomparable in it, and how, 249. Heisuniverfally h©- ]y,25l. Manifefted, 1. In his word ; 2. In his works of cre- ation, providence, redemption, and the application of it, 253. It is injured dodrinady and practically, 265. To get a deep fenfe of it on our hearts, urged by motives, 271. God to be loved for it, 272. The glory of it to be given to him, how, 273 In what cafes, 274. A ground of comfort to the faints in divers cafes, 296 Holinefs — God the Fountain of it in hi3 creatures, 252, 291. The excellency of it, 259, 284. Likenels to God in it, to be lludied by us, 275. Wherein it coniiils, 276. Urged INDEX. 5°£ Urged by motives, 282. Di- rections in order to it, 288. Habitual and a&ual, 276. In- ward and outward, 277 Holy perfons to be made our companions, 279. Wherein we are to refemble the divine holinefs, 282. Neceflity of ho- linefs, ibid. Progrefs in it, prtfied, 287. God to be gone to for fan&ification and holi- nefs, urged by motives, 290. Directions given, 291 Humility a fruit of Caving know- ledge, 44. How to be promot- ed, 127, 233, 186. Argu- ments to promote it, 328,453. Hypocrify is practical atheifm, 71. God's knowledge, mat- ter of terror to hypocrites, 450 I AM, the import of this name, 92, 106,444. JEHOVAH, the import of this name, 441. Images, framing images or pic- tures of God, a great evil, 112. Imaginations, vain and unwor- thy of God, caufes and evil of them, 266 Immenfe, God is, no Impoffible, things are faid to be, I. To nature ; or, 2. In na- ture, 203. If any thing be fo to God, ibid Incomprehenfible, God is, 92. He is fo, 1. In his works. 2. In his effence and attributes, 93. He is fo m his wifdom, 175,179. In his power, 210. In his goodnefs, 308, 3 1 8. In his knowledge, 141. In his mercy, 40 k . In his truth, 4.2 8. In his eternity, 444, 446. In his glory, 462, 467 He is fo by us, in this life, cleared from the feveral ways of know. ing God, 95. Reafons hereof, 98. He is fo by any created understanding, 104. Argu- ments to confirm this, 106. Yet this mould not make us remifa in ftudying the know- ledge of God, 119 Independent, God is in hisknow- ledge, 143. In his wifdom, 173. In his power, 207 Infinite, God is in a threefold re- fpect, 109. He is fo in his knowledge, 142. In his wif- dom, 1 74. In his power, 208*, In his holinefa, 251. In his goodnefs, 308. In his mercy, 401. In his truth, 428. la his glory, 462 Infirmities, comfort againfl; them, 166 Inftruments, afcribing mercies and deliverances to them, a denial of God's power, 219 Inventions of men in divine wor- fhip, a branch of practical a- theifm, 72. An affront to God's wifdom, 182 Judgment, the word how takea in fcripture, 332. To come, inferred from God's being, 88. From his knowledge, 145. From his juftice, 350 Judgments of God, in fome cafes very terrible, 346. On the e* nemies of the church, the juf- tice of God to be owned and adored in them, 357. Juftice one of the divineexcellen- cies, cleared and proven, 333- Of God confidered ahfolutely or relatively, 335. Confider- ed in relation, 1. To himfelf 5 2. To others, ibid. As Sove- reign Lord, confidered, ibid. As Supreme Governor and , Judge, and that both legifla- tive and executive, confidered, 338. In rendering to men ac- cording J*4 INDEX. cording to their works, 339. Remunerative and afflictive, considered, 340. Vindictive, neceffary as to its egrefs and exercife, proved, 344. This is varioufly manifefted, 346. God is eminently and incomparably juft, and how, 349. He is juft in all his ways and difpenfations, 350. Matter of terror to impeni- tent Tinners, 351. Comfort to believers, ibid. The con- sideration to be improved to engage finners tofleetoChrift, ibid. And to give check to fin and temptations, 354. To be renewed and adored in af- flicting providences, ibid. His juftice in keeping pro- mife, 427 Juftice toward God, 357. To- ward men, in our private dealings, urged by motives, 358. In our public admi- nittrations, 359 K. Knowledge of things twofold* fpeculative and practical, 20. We mould be humble what- ever knowledge we have, 155. God to be gone to for any pro- fitable knowledge, 160 Knowledge God's perfect knowledge, how held forth in in fcripture, 13 1. It belongs to him, 132. In what feufe it is attributed to him, 134. His knowledge of approbation and apprehention, ibid. Offimple intelligence, and of viiion, what they are and how they differ, 135. He hath a per- fect knowledge of himfelf, 136. Of all thingo pofliblt, paft, prefent, and to come, i2i. ibid. Mercy of God, what it is, 395. The object of it, ibid. The nature of it, 396, The foun- tain caufe of ail our blefiinos, 397, It is exercifed freely, and with delight, 398. God is incomparable in it, 399 Properties of it,ibid. General orfpeciai, 4G2. How it isa- bufed,403. Comfortable to be- lievers, 405. Large thoughts of it to be entertained, ibid Earneftnefs to obtain mercy, or to partake of God's fpecial tnercy, urged by motives, 4.06. Terms on which God offers mercy, 407. Directions in or* der to our obtaining mercy, 409. We mould get and en- tertain a deep fenfe of God's mercy towards us, 410. Ad- vantages of this, 411. The various kinda cf mercies, 410 The divine mercy to be thank* fully acknowledged for all our blefiings, 412. The confider- ation of it to be improved to quicken us to feveral duties^ 413. To be imitated by us, 415. Ground of encourage- ment to fenfible finners, ^18 Should be our only plea, 417 Mercy and compaffion toward others, urged, 415 Merit, the opinion of it an injury to God's holinefs, 265 Mtnifter-s mould imitate God ia his patience toward finnerSj,- 386 Murmuring under affliction, the evil of it, 1 S3 Name of God, haw taken, 455 & INDEX. He hath no need of a difcre- tive name, 90 Nature new, the pattern and rule of our obedience, 278 O. Obedience to God, a fruit of faving knowledge, 46. In- fluenced by the confideration of his goodnefs, 326. God juft. in requiring it, though we want power, 339. Why he requires it, though he know we want power, ibid. Obftinacy in fin is madnefs, 216 Omnipotence. See power of God. Incommunicable to any crea- ture, 207 Omniprefent. God is, no P. Patience, one of the divine per- fedions, proved, 362. Many proofs of it in his providences, ibid. In what fenfe it is at- iributed to God, 363. The nature of his patience, ibid. The objec1:of it, 364. Exer- clfed toward all men, 365, This life the only time for the exercife of it, 366.' Wherein ic is manifetted or exercifed, ibid. Whtnce the admirable greatnefs of ic appears, 368. .Long lengthened out, 370. Properties of it, 371. Why. God exercifeth fo great pa- tience toward men, 372. How it is abufed, 37;. The evil of this, 376. To be admired, cfpectally toward ouifelver,, 378, 39 £. It infinitely tran- icends the patience of all crea- tures, 377. Improving the time of God's patience toward 113, urged from feveral conli- dcrations, 379. This is preff- ed on old and young, 381 Dirc&foiM tu order to it, 383 The confideration of it to be improved to divers good pur- pofes, 384 Patience toward God, urged, 386, 392. Toward men, urged, 385 Perfect, God is abfolutely, 109 He is fo in his wifdorn, 174 In holinefs, 251. In good- ncfe, 307. In juilice, 349. In truth, 428 Permit fin, God doth, 26 r. It is not a naked permifiion ibid. No inconfiftency between it and God's holinefs, 'ibid. Perplexities, comfort iu them, 195 Pcrfeverance of faints, how it is fecured, 214. In God's fer- vice, prefled, 454 Plots of enemies again ft the church, comfort againft them, 167 Pope, blafpheraous title* given to him, 365 Popery hath a great tendency to atheifm, 78 Power — God is the Fountain of all power, 209. Twofold, at- tributed to God, of authority, and of ability, 198 Infinite power one of the divine excel- lencies, proved, 199. Of God, abiolute and ordinate, 202. His abfolute power, what it is, 203. Confidered, 1. In re- gard of the objecl. 2. In re- gard of the manner of acting, ibid. It is irrefiilible, 204, 209. His ordinate power, what it is, 205. God incom- parable in his power, and how he is fo, 206. It is ab- folutely infinite, 208. Infinite both cxtenfively and intenfive- ly, ibid. Minifeft in creation, prefervation, government, and redemption, INDEX. 507 redemption, 210. It is denied do&rinaTly and practically, 2 1 8. How contemned and a- bufed, 220. Terrible to the impenitent, 221. The firm belief of it urged, 223. A fenfe of it to be imprefled up- on our hearts, 224. A foun- dation of truft, 226, 227 Trufting in it, urged, ibid. Directions in order to this, 230. A great encouragement to prayer, 232. Ground of comfort to believers, in divers cafes, 237 Praife difference between it and thankfgiving, 325. The duty urged, 414 Prayer — encouragement to it from the power of God, 232 From hia goodnefs, 326 From his mercy, 414. Com- fort in fecret piayer, 164 Prefervation of the creatures, a work of divine power, 21 1 Of the fouls of believers, a work of infinite power, 214 Promifes, difficulties cannot hin- der their accomplishment, 216 Shall be accomplished, 237 Of great ufe to promote ho- linels, 289. God'6 truch in them lies in two things, 424 Not beleiving them, a denial of the truth of God, 43 1 Profperity of wicked men incon- iilient with the jnitice of God, 347. Not to be fretted at, 377 Proteitant religion the only true religion, 429 Providence, fuch as are crof3 to rur defires to be acquiefced in without murmuring ordifput- ing, 127. OfGodaboutfinful actions, is holy and without fin, 260. God to be reveren- ced in all his ways of provi- dence, 195 Punifhihg fin iffucs from God's vindictive juftice, and is not a mere effect of his will, 343 God cannot but punifli fin, 262 R. Rcafon, making it judge of di- vine revelation, condemned, 183, 430. To be fubmitted to divine revelation, 194 Redemption by Chritt, in it we have a glorious manifeftatioti of God's power, 214. Of hi? wifdom, 179. Of his holinete, 257. Of his goodnefs, 309 Of his juftice, 348. Of his glory, 470, 466 Regenerating grace, encourage- ment to finners to feek to and wait on God for it, 236 Relation, honourable, wherein believers ftand to God, 473 Religion true, a proper charac- ter of it, ibid. Remembrance God's of our fins, how improved to quicken to repentance, 1 56 Repentance promoted by a con- federation of God's know- ledge, 156. Of his good- nefs, 325 Of his pati- ence, 384, Of his eternity, 453 Relignation to God's command and difpofal, urged, 1 84 Rcfurrection of the fame body- proved, 145, 215 Reverence of God urged, 120, 150, 184, 225, 272, 450, 490. How to be promoted, 487 Reward, God doth his peo- ple with temporal, ipirkual, and eternal bleflings, 34c It doth not imply merit, 34 f Yet • $o8 INDEX. Yet God is juft in it, and how, ibid. S. San&ify God in our worfhfp, how this is done, 294 Satisfaction of Chrift, fmners urged and encouraged to flee to it, 352 Scoffing at holinefa, a great c- evil, 270 Scriptures holy, why we believe what is there revealed, 429 The duty preffed, 434. Secrefy no Pnelter for fin, 146 Secret fins, indulgence to them a denial of God's know- ledge, 148. God's knowledge matter of terror to fecret tin- ners, 150 —Duties, omifiion of them a de- nial of God's knowledge, 149 Security in fin a denial of God's power, 220 Self-examination, God to be gone to foraffillance in it, 159 Servants to God, an honoura- ble relation, 473. Motives to become his fervants, 483. Serving God influenced by a coniideration of his goodnefs, 326. Simple and uncompounded Be- ing God is, 106. Sin, the p. re at evil of it, 113, 259, 3O8, 474 The practice of it retrained by a dne con- iideration of God's knowledge, 158. God cannot be the au- thor of it, 2601 The opini- on of ven;a! fiha injurious to God's hound's, 265. How ineii charge their U113 upon God, 267 Caufea and evil of this, 268- How men feck to entire God to pjofper them ', 269. The evil of this, Sinners (fenfible) encouraged to come to God by Chrift, 384 Son of God, his perfonal glory, 463- Sovereignty of God in his works of nature and grace, 33 c. Tt is managed by the rules of wifdom, holinefs and good- nefs, 337. A ground of fub- mifiion under affliction, 355 Spirit God is, 112 Spirit of God, his perfonal glo- ry, what it is, 464. Submiffion to God in affli&ing providences, urged, 195,355 Subtilty of the church's ene- mies, comfort againft it, 196 Suffering for God, comfort a- gainft it, 481 Sufferings of Chrift, the juftice of God manifeft in them, 348 T. TASTE, to get a tafte of the fpecial goodnefs of God, urg- ed by motives, 322 Direc- tions for this end, 323. Temptations, comfort againft them, 196, 238. Thankfgiving, difference be- tween it and praife, 325 Excited by the coniideration of God's goodnefs, ibid. For fpiritual bltfiings urged, .328 For mercies received, urged, * Mr- Time at God's difpofal, 447 Timing our comforts, God to be reverenced in it, 195. True we mould be to God, wherein, 437. And true to- ward men, 438. Trading God, grounds of it, 159, 192, 226, 227, 326, 413, 452, 454 We fliould truft him with all our con- cern?, 192. And in the great- til ftraitc and difficulties. 193 227. INDEX, S°9 227. Motives to this, ibid. Dire&ions in order to it, 230 How we are to truft in him for the accomplishment of his pro- mises, 226. We mould truft God upon his word, 436 Truth, how the fame truth may- be the object both of faith and reafon, 53. Our regard to the truth, to be fhewed in feveral particulars, 435. To be kept pure and entire, 436. We ought to- bear witnefs to it, ibid. An effential attribute of God, proved, 419. He is true, 1. In himfelf, 2. To himfelf, 3. Toward his crea- tures, 421. He is true, 1. In his works, 2 In his word, 422. He is incomparable in his truth, 424. How it is denied or blemifhed, 430. Matter of terror to wicked din- ners, 432. Comfortable to believers, in divers cafes, ibid. A likenef3 to God in his truth, preffed, 437. IT, V. Veracity of God, what, 422. Unbelief a denial of God's pow- er, 220. And of his truth, 432 Unchangeable God is, in his knowledge, 144- Wifdom, 174. Holinefs, 252. Good- r.efs, 307. Juftice, 340.Timh, 429. Decrees and purpofes, 215,180 Glory, 462. Infer- red from his eternity, 447, A ground ot his faithfulnefa in keeping promife, 42^7. Understanding of man in this this life is very (hallow, 10 !. Rcafons and caufes of it, 103 Unvvorthinefs, comfort againlt the fcnfe of it, 4b 1. W Warning God gives before he execute judgment, 366. Weaknefa and inability to do good, comfort againft it, 238 Will of God to be reverenced and obeyed, though we know not the reafons of it, 195. Wifdom differs from knowledge, 169. In man what it is, 170. God the fountain of all creat- ed wifdom, 175, 190. Our own to be denied, 186. Mo- tives to ftudy holy and hea- venly wifdom, 188. To be fought from God and howi 89 Wifdom, what it is, and in what fenfe attributed to God, 170. Is one of the divine ex- cellencies, 171. Hia wifdom twofold, perfonal and effenti- al, 169. Differs from his knowledge, ibid. God only is wife, and in what fenfe he is fo, 173. Manifeft in cre- ation, government, and re- demption, 176. How invad- ed, 182- How it is reproach- ed and affronted, ibid. To be ferioufly contemplated in the difcoveries made of it, urged by motives, 185. A firong foundation for truft, 192. Comfortable to believers in Chrilt, in divers cafes, 195 Word of Qrod true in all its parte, 422. Worldly things perifhing, ■ 453 Worfhip of God, negkcl of it practical atheiim, 7 1 . To be gone about with (uitable pre- paration, 292. What prepar- ation is required ibid. To be performed in a holy man- lier, 294. A deep fcnfe of God's holinefs required in it, 295. We fhauld come from it more holy, ibid. Religious worfhip due to God alone, 47 r PEACES PLACES of SCRIPTURE EXPLAINED IN VOLUME FIRST, Thefe marked f are the Texts of the feverai Diicourfes. Book. Chap. Verfe. Page. Book- Chap. Verfe. Page* Gen. iii. 12. - 267 j0b - 17. ibid. xviii. 21. - 370 xxxv. 14. " 35° xx. 6. t 261 xxxvi. 5. - 171 xxxii. 29. • 117 26. 1 4J9>93 Exod. iii. 5. - 293 Pfal. v. 4. - 248 — 13. - 116 x. 4. - SS 14. 92, 106, xi. 4. - M4 116,444 — 5- 249 vi. 3. - 227 — $y6. - 262 xv. 11. - 245 xiv. 1 . 55,64,66, xxxiii. 2,4,5. 377 70 18. 28, 116 xviii 1 1. - 100 18,19. 302 _3o 426 19. - 304 xxii. 2, : . - 275 20. - 328 xxxi. 15. - 448 Lev. x- 3- 255, 294 — : ^-3 14,^.323 Deut. xxxii. 4. - T330 xxxii. 3. - 149 Jofh. xxiv. 19. - 243 xxxiv. 8. 3»3> 326 judges xiii. 18. - 94 xxxvi 6. 93» 349 i Sam. ii. a. - f 241 xlvii. 8. 274>337 — 3. - f <3° 1.21. 206, 207 xv. 29. 204, 213, 362 • 237,447 Ii. 4. - 355 xxiii. 11. - 135 Ix. 6. - 298. 2 Kings xix. 22. - 259 Ixii. 1 1. - t '97 j Chion . xvii. 24. ~ 225 12. - t39* Job iv. 18. 173, 252 Ixxiv. 14. - 178 viii. 3. - 333 xcvii. 2. 101 ix. 4. - 171 cii. 26 - 443 — 19. - 199 clii. t. - 254 xi. 6. 127, 180 .77 I3> ' 4 106 — 7. +90, 176 cviii. 4. 4°i,t4*9 xii. 13. 143, 171, ex. 3. - 258 189 cxix. 66. - 434 xv. 15. - 250 68. 3°3>3°7 xxii. 30. - 37< 134. - 354 sxvi. 14. - 98, 99 exxi. 2. - 238 xxxiv. io. i2. 333 exxxix. 6. 44i Bo:h PLACES OF SCRIPTURE, &c. $<« Book. Chap- Verfe. Piial. *4> *5 cxlvii. 5. cxlviii. 13. Prov. xv. 1 j. xviii. 14. xix. 3. xxi. 27* xxiv. 5. xxx 4. EccL v- 13. X. 2. xii 12. Ifa. vi. 2,3. xvii. 14. xix. 21. xxv. 10. xxix. 23. xxx. 18. xxxi- 3 «• $. ivii. 15. lxi. 1. Ixii. 4. Jer. xxiv. 7. Lam. iii. 33. Eztk. i. 18. viif. 2. x. 1. xxi. 3. xxxvi 20. xxxviii. 23. Dan. ii. 20. — 34- ix 24. xi 36. Hofea xi. 9. xiii. 2. Micah \ii. 19- Nahum i» 3. Hab. i. 12, Page. fc 57 - 131 - t 455 - 145 256 208 269 27 •j- 90 - 347 188 88 I05>235 250,271, 462 240 - 24 - 239 - 284 *95>337> 364 219 - 227 297,298 - 466 - 285 - t »9 - 366 - 132 - 251 - 106 - 364 - 282 - 274 172 - 214 - 250 210 297,298 - .183 - 401 146,364 297,299 Booh Zech. Mai. Matth. Luke John Chap . Verfe* Page. Ads Rom* Cor, iii* 9. ix. 17. iii. 6. — 16. - iv. 10. vi. 21. - xi. 25, 26. xix. 17. xxii. 2i» - - . ix. 31. - xxiv. 31 , 32. i. 14. - - _. 17. . iii. 16. - ■ -—33. m viii. 12. - xiii. 10. xiv. 8. - xvii. 2 Cor. 3- - xii. 22, 23. xiii. 34. - - xvii. 30. i. 20. - - ii. 4. .77 * iii. 4 v. 7, vi. 4. .77 23' viii. 32. ix- 22. xiii. 7. xv- 8. i. 21. ii. 10. — 14. x. 22. xii. 8. xiii. 12. iii. 8. 24*, 249 - 132 - t*99 - 447 - 136 - 47^ - 26 33 27* 363 301 325>t36° - - 35* - 428 3OI>3°3 - - 215 - 265 349*353 - - 37* - 358 - 425 - 40 - 136 - 3° 220 -■ 169 98, 104 - 3* Book 5" PLACES OF S CliHTI JKE, &c. Boot. Chap, Verfe. Page, , Book, Chap, Verfe. Pagii 2 Cor. — 18. - 29,99, iv. 3. - - 269 286, 287, 1 Peter i. 15, 16. - 27$ 289 1 Peter ii. 9. - - 278 iv. 6. - - 23 iv. 13. - - 468 x. 4. - - 30 v. 6. - - 235: Gal. vi. 16. - - 278 2 Peter i- 4. - - 268 JEph. i. 19. - - 206 li. 4. - - 376 iii- 10. - - 180 — 2a - - - 44 v. 26. - - 292 iii. 15. - - 374 vi. 10. - - 228 1 John iii. 2, - -• io£ — 12. - - 36 v. 10. - - 43* Col. iii- 3- - S^S1^ Jude m 25. - - f 168 — 10. - 24,34 Re** i. 8. - - 441 i ThefT. v. 23. - - 290 —15. - - 381 i Tim. vi. 16, -. - 100 -- 17. - - 450 Heb. iv. 13. - - 144 ii, 2- * - 390 — 16. - - 338 iv- 3. - - 338 xi. 6. - - f 51 — 8. 243,251, 10. - - 176 441 19. - - 231 — 10. 451,487, xii. 29. - - 334 491 James i. 13. - - 260 — ii. - - 494 ii. 13. - - 399 vi. 10. - - 378 — 19. - - - 6s six. 12. - - 469* END OF VOLUME FIRST* I